Adhikarana 8
Cudras Not Qualified For Vedic Meditation Introduction by Srila Baladeva Vidyabhusana
In was said that human beings, devas, and other higher beings are qualified to meditate on the Supreme Personality of Godhead. It is not possible to meditate on the Supreme Personality of Godhead without having studied the Vedanta, for the scriptures say aupanisadah purusah (The Supreme Personality of Godhead is revealed in the 2}Upanisads). From this the next topic follows. Visaya: In the Chandogya Upanisad (4.1.1-5) is a story beginning with the words janasrutir ha pautrayanah (There was a man named Janasruti Pautrayana). In that story, after hearing the words of some swans, Janasruti approached Raigka Muni and offered him many cows, necklaces, and chariots.
Raigka, however, said ahaha hare tva cudra tavaiva saha gobhir astu (O 2}cudra, keep your cows, necklaces, and chariots!). After being addressed as a cudra in this way, Janasruti again came, this time offering cows, necklaces, chariots, and his daughter in marriage. Raigka this time replied tam ajaharemah cudranenaiva mukhenalapayisyathah (O 2}cudra, take this away! With this face alone you will make me speak). Then the Upanisad describes how Raigka taught him the science of samvarga-vidya.
Samcaya: Is a cudra qualified to study the Vedic knowledge or not?
Purvapaksa: A cudra is qualified to study the Vedas for the following reasons: 1. because it is said that all human beings are qualified, 2. because cudra have the ability to study, 3. because the sruti sometimes uses the word cudra 1}, thus hinting that cudras are qualified to read the Vedas, and 4. because in the Puranas 1} and other Vedic literatures Vidura and other cudras 1} are described as knowers of the Vedas. Siddhanta: The conclusion follows.
Sutra 34
cug asya tad-anadara-cravanat tadadravanat sucyate hi
cug - sorrow; asya - of him; tad - that; anadara - disrespect; cravanat - because of hearing; tada -then; adravanat - because of approaching; sucyate - is indicated; hi - because.
Because he approached impelled by unhappiness from hearing an insult, the word cudra here means "unhappy."
Purport by Srila Baladeva Vidyabhusana
The word na (not), taken from sutra 1} 28, is understood in this sutra also. Here it means "a cudra is not qualified to study the 2}Vedas." Why? The sutra says hi 1}, which here means "because." Because Janasruti Pautrayana, who was not enlightened with spiritual knowledge, by hearing the swans' disrespectful words kam u vara enam etat santam sayugvanam iva raigkam attha (What is he compared to the great saint Raigka?) became unhappy (cuk) and thus ran (dru to meet Raigka. The word cudra 1} here means "he who was unhappy" and "he who ran." The sage uses the word cudra here to display his omniscience in knowing the previous events. The word is not used here to indicate the fourth class of men: the cudras.
If Janasruti is not a 2}cudra, then to what class does he belong? To answer this question the next sutra says he is a 2}ksatriya.
Sutra 35
ksatriyatvavagatec cottaratra caitrarathena liggat
ksatriyatva - status of being a ksatriya; 2} avagatec - from the understanding; ca - also; uttaratra - in a later passage; caitrarathena - with Caitraratha; liggat - because of the sign.
That he is a ksatriya is understood from the clue related to the caitraratha.
Janasruti is understood to be a ksatriya. He possesses religious faith and a host of other virtues. He is very charitable. He gives charity generously. He is the ruler of the people. For these reasons it is said that he is a 2}ksatriya. Because he sent (a messenger to search for Raigka) and because he gave cows, necklaces, chariots, his daughter, and many other things in charity, it is said that he is a ksatriya. It is not possible for anyone but a ksatriya to possess these qualities. Because he thus displays the qualities of a king, Janasruti should be understood to be a ksatriya. At the end of the story it is also understood that he is a ksatriya. At the end of the story, where the description of 2}samvarga-vidya is concluded, there is mention of the ksatriya status of a person named Abhipratari Caitraratha. In the concluding passage a brahmacari begged alms from Caunaka Kapeya and Abhipratari Kaksaseni when these two were serving food to others.
If someone objects: "In this passage the status of Abhipratari as either a ksatriya or 2}caitraratha is not proved in any way," then the 2}sutra answers: liggat (because of a clue). The clue that Caunaka Kapeya and Abhipratari Kaksaseni were friends proves it. The Tandya Brahmana (20.12.5) says: caitena caitraratham kapeyo ayajayan (The members of the Kapeya family made Caitraratha perform a sacrifice). In this way the sruti maintains that because of his relationship with the Kapeyas, Abhipratari must have been a Caitraratha.
That the Caitraratha family were 2}ksatriyas is confirmed by the words tasmac caitrarathir nama ksatra-patir ajayata (From him was born another ksatriya of the Caitraratha family). In this way his ksatriya status is clearly proved.
Therefore Caunaka Kapeya and Abhipratari Caitraratha, who were both learned in samvarga-vidya, were a 2}brahmana and a ksatriya respectively, and in the subject of samvarga-vidya they were also guru and disciple respectively. Raigka and Janasruti had the same relationship, and therefore Janasruti must have been a ksatriya. In this way it is proved that a cudra is not qualified to study the 2}Vedas. Referring to the sruti 1}, he again establishes this point.
Sutra 36
samskara-paramarsat tad-abhavabhilapac ca
samskara - of the purificatory rituals; paramarsat - because of the reference; tad - of them; 2} abhava - of the non-existence; abhilapat - because of the explanation; ca - also.
This is also so because the scriptures state both the necessity of undergoing the samskaras (rituals of purification) and the exclusion of the cudras from these rituals.
Purport by Srila Baladeva Vidyabhusana
In the sruti-sastra is the passage 2}asta-varsam brahmanam upaniyata tam adhyapayed ekadece ksatriyam dvadace vaicyam (One should perform the 2}samskara and teach a brahmana boy when he is eight years old a ksatriya boy when he is eleven years old, and a vaicya boy when he is twelve years old). This shows that brahmanas are eligible to study the Vedas because they are also eligible for the samskaras. The scriptures also say 2}nagnir na yajYo na kriya na samskaro na vratani cudrasya (A cudra is not allowed to light the sacred fire, perform a fire-sacrifice, perform religious rituals, undergo the samskaras, or follow vows of penance). In this way it is established that because a 2}cudra is not allowed to undergo the samskaras 1} he is also not allowed to study the Vedas. Now he confirms the view that the cudras are not eligible for the 2}samskaras.
tad-abhava-nirdharane ca pravrtteh
tat - of that; abhava - of the non-existence; 2} nirdharane - in ascertaining; ca - also; 2} pravrtteh - because of endeavor.
(This is so) also because care is taken to determine that (a student) is not (a cudra).
Purport by Srila Baladeva Vidyabhusana
In the Chandogya Upanisad (4.4.4-5) (when asked about his caste, Jabali said) naham etad vede bho yad gotro 'ham asmi (I do not know into what caste I was born). These truthful words convinced the sage Gautama that Jabala was not a cudra. Gautama then said 2}naitad abrahmano vivaktum arhati samidham saumyahara tvopanesye na satyad agah (One who is not a brahmana cannot speak in this way. O gentle one, please bring the sacred fuel and I shall initiate you as a brahmana. You did not deviate from the truth). This endeavor by the 2}guru Gautama demonstrates that only the 2}brahmanas, ksatriyas, and vaicyas are eligible to receive the samskaras. The 2}cudras are not eligible.
Sutra 38
cravanadhyayanartham pratisedhat smrtec ca
cravana - hearing; adhyayana - study; artham - for the purpose; pratisedhat - because of the prohibition; smrteh - from the smrti-sastra 1} ca - also.
This is so because the smrti-sastra also prohibits the cudras from hearing and studying (the
Vedas.
Purport by Srila Baladeva Vidyabhusana
The smrti-sastra says pady u ha va etat cmacanam yac chudras tasmac chudra-samipe nadhyetavyam (A cudra is a beast. He is a crematorium. For this reason he should not be taught the Vedas). The 2}smrti also says tasmac chudro bahu-pacur ayaj{.sy 241}iyah (A cudra is a big beast. He cannot perform the Vedic sacrifices). Because of these prohibitions a cudra is not eligible to hear the Vedas 1}. Because he is not allowed to hear the Vedas, it is therefore also not possible for him to study the 2}Vedas, understand their meaning, or follow the rituals and penances described in them. All these are forbidden for him. The smrti-sastra says nagnir na yaj{.sy 241}ah cudrasya tathaivadhyayanam kutah kevalaiva tu cucrusa tri- varnanam vidhiyate (A cudra is not allowed to light the sacred fire or perform Vedic sacrifices. Neither is he allowed to study the Vedas. What is he allowed to do? His sole duty is to faithfully serve the three higher castes). The smrti also says vedaksara- vicarane cudro patati tat-ksanat (A cudra who studies the Vedas at once falls into degraded life).
Some souls, such as Vidura and others, although born as 2}cudras, become elevated by their attainment of perfect transcendental knowledge. By hearing and understanding the 2}Puranas and other transcendental literatures, 2}cudras and others can become liberated. The only real classes of higher and lower among men are determined by the final result of their lives.
Adhikarana 9
The Thunderbolt in Katha Upanisad 2.3.2 Is The Supreme Personality of Godhead
Introduction by Srila Baladeva Vidyabhusana
Now that this digression is concluded, he again reflects on the original topic.
Visaya: In the Katha Upanisad is read the following pasage:
yad idam kiYcit jagat sarvam
prana ejati nihsrtam mahad bhayam vajram udyatam
ya etad vidur amrtas te bhavanti
"When it breathes all the manifested world trembles in fear. They who know this thunderbolt become immortal."
Samcaya: Does the word vajra here mean "thunderbolt" or the Supreme Personality of Godhead?
Purvapaksa: Because the vajra here causes trembling, and because the description of liberation attained by understanding this vajra is merely a collection of meaningless poetic words, the word vajra 1} here should be understood to mean "thunderbolt." For these reasons, and because the word prana here does not mean "breath" but "protector," in this passage it is not possible to say that the word vajra means "the Supreme Personality of Godhead." Because the phrase udyatam vajram (raised thunderbolt) contradicts this second interpretation, the word vajra must mean "thunderbolt." Siddhanta: The conclusion follows.
Sutra 39
kampanat
kampanat - because of trembling.
Because (the entire world) trembles (the vajra must be the Supreme Personality of Godhead). Purport by Srila Baladeva Vidyabhusana
Because it makes the entire universe tremble, this 2}vajra must be the Supreme Personality of Godhead. This is so also because of the following statement of Brahma- vaivarta Purana:
cakram cagkramanad esa
vajanad vajram ucyate khandanat khadga evaisa
heti-nama harih svayam
"Because He goes (cagkramana) everywhere He is called "Cakra" (moving in a circle). Because He moves about ( 2}vajana He is called "Vajra" (thunderbold). Because He cuts apart (khandana) the demons He is called "Khadga" (sword). These are names of Lord Hari."
Also, because the word prana (breath) and the word bhaya (fear) are used, the passage must refer to the Supreme Personality of Godhead. In these ways it is established that the word vajra here refers to the Supreme Personality of Godhead.
Sutra 40
jyotir-darcanat
jyotih - effulgence; darcanat - because of seeing. It is so because the vajra is described as jyotih (splendor). Purport by Srila Baladeva Vidyabhusana
Before the passage discussed is the following statement (Katha Upanisad 2.2.15): na tatra suryo bhati na candra-tarake (When He does not shine, then neither sun, moon, nor stars show their splendor). After the passage discussed is the statement (Katha Upanisad 2.3.3) bhayad asyagnis tapati (Out of fear of Him fire glows). In both these passages the Supreme Personality of Godhead is described as transcendental splendor, and therefore the passage describing the vajra (thunderbolt) between these two passages, must refer to the efulgent Supreme Personality of Godhead.
Adhikarana 10
The "Akaca" in Chandogya Upanisad 8.14.1 is the Supreme Personality of Godhead Introduction by Srila Baladeva Vidyabhusana
In the Chandogya Upanisad (8.14.1) is the following statement: akaco ha vai nama-rupayor nirvahita te yad antara tad brahma tad amrtam sa atma (Sky is the creator of names and forms. That sky within is expanded without limit. That sky is eternal. That sky is the Self).
Samcaya: Does the word "sky" here refer to the jiva liberated from bondage of repeated birth and death, or does "sky" here refer to the Supreme Personality of Godhead?
Purvapaksa: The scriptures say acva iva romani vidhuya papam (As a horse shakes its mane, so do I shake off all sins and become liberated). This shows that the "sky" here refers to the liberated jiva. The words yad antara (which is within) clearly points to the liberated jiva who is free from all names and forms. This is also so because the phrase "the creator of names and forms" may refer to the jiva before he was liberated. The word akaca here means "effulgence." Everything therefore indicates that the "sky" here is the liberated jiva. The words tad brahma tad amrtam (it is expanded without limit. It is eternal) describe the qualities the jiva attains when he becomes liberated. Siddhanta: The conclusion follows.
Sutra 41
akaco 'rthantaratvadi-vyapadecat
akacah - sky; artha - meaning; antaratva - difference; adi - beginning with; 2} vyapadecat -because of the description.
The "sky" here is the Supreme Personality of Godhead because the "sky" described here is different from the liberated jiva, and for other reasons also.
The "sky" here is the Supreme Personality of Godhead and not the liberated jiva. Why? The sutra says arthantaratvadi-vyapadecat (because the "sky" described here is different from the liberated jiva 1}, and for other reasons also). The meaning is this: Because the liberated jiva cannot be the creator of names and forms, the "sky" here must be something other than him. When the jiva is not liberated but bound to the material world, he attains various names and forms by the force of his previous karma. By himself he has no power to create these names and forms. When the jiva is liberated he takes no part in the affairs of the material world, as will be described in a later sutra (4.4.17). The Supreme Personality of Godhead, however, is described in the 2}sruti as the creator of the material world. The 2}Chandogya Upanisad therefore says anena jivenatmananupravicya nama-rupe vyakaravani (With the 2}jivas I will now enter the material world. Now I will create a variety of names and forms). For all these reasons the "sky" here should be understood to be the Supreme Personality of Godhead.
The word adi (and for other reasons also) in the sutra refers to the phrase brahma 1} (expanded without limit) in the passage of the 2}Upanisad. This phrase cannot describe the liberated 2}jiva, although it may very naturally describe the Supreme Personality of Godhead. In this way the word "sky" refers to a sky that is all-pervading. Because this description can properly refer only to the Supreme, the "sky" here is proved to be the Supreme Personality of Godhead.
Adhikarana 11
At Both the Time of Dreamless Sleep and the Time of the Jiva's Departure From the Material World the Jiva and the Supreme Personality of Godhead Are Different
Introduction by Srila Baladeva Vidyabhusana
Purvapaksa: So be it. Still, it cannot be held that the Supreme Personality of Godhead is different from the liberated jiva. This is said because of the overwhelming evidence of scripture. For example, in the 2}Brhad-aranyaka Upanisad it is said:
katama atmeti yo 'yam vijnanamayah purusah pranesu hrdy-antar-jyotih sa samanah sann ubhau lokav anusa{ .sy 241} carati
"Who is the Self? He is a person full of knowledge who stays in the life-breath. He is the splendor in the heart. Remaining always the same, he wanders in the two worlds."
Describing the conditioned jiva in this way, the text continues: sa va ayam atma brahma vijnanamayah "This Self is the omniscient Brahman."
In this way it says that the jiva is Brahman. It further says:
athakamayamanah
"He becomes free from all desires."
This described the liberated jiva's condition. Then it says:
brahmaiva san brahmapyeti
"Being Brahman, he attains Brahman."
In this way it is conclusively stated that he is identical with Brahman. Then, at the end it says:
abhayam vai brahma bhavati ya eva veda
"He who knows this becomes the fearless Brahman."
The result of hearing the passage is given here.
The statement, in some passages, that the jiva and Brahman are different are like the sky within a pot and the great sky beyond it. When he is liberated, the jiva becomes the Supreme just as when the pot is broken the sky in the pot becomes the same as the great sky beyond. Because the 2}jiva is thus the Supreme Personality of Godhead, he is the creator of the universes and everything else that the Supreme is. In this way there is no difference bewteen the libreated 2}jiva and the Supreme Brahman.
Siddhanta: To refute this, he says:
Sutra 42
susupty-utkrantyor bhedena
susupti - in dreamless sleep; utkrantyor - and in death; bhedena - because of the difference.
Because the difference is present in both death and dreamless sleep. Purport by Srila Baladeva Vidyabhusana
The word vyapadecat (because of the description), which was used in the previous sutra, should be understood in this sutra also. In the previously quoted passages it is not possible to dreaw the understanding that the liberated jiva is actually Brahman. Why? Because it is clearly explained that in the states of dreamless sleep and death the jiva and Brahman are different. The difference in dreamless sleep is described in these words (Brhad-aranyaka Upanisad 4.3.12):
prajYenatmana samparisvakto na bahyam kiYcana veda nantaram
"Embraced by the omniscient Self, he knows nothing else, either without or within."
The difference in death is described in these words from the same passage:
prajYenatmana anvarudha utsarjan yati
"Mounted by the omniscient Self, and groaning, he leaves."
The word utsarjan here means groaning. It is not possible that the jiva, who knows hardly anything, can be the omniscient Self by whom he is mounted. Because the 2}jiva is not omniscient it is also not possible that the omniscient Slef here is another jiva.
If it is said "Because in these conditions the 2}jiva is still influenced by material designations, your point is not proved," then the author replies:
paty-adi-cabdebhyah
pati - Lord; adi - beginning with; cabdebhyah - because of the words. Because of the use of Pati (Lord) and other words. Purport by Srila Baladeva Vidyabhusana
In the same Brhad-aranyaka Upanisad, a little afterwards, the word "pati" and other similar words are used in these words (Brhad-aranyaka Upanisad 4.4.22):
sa va ayam atma sarvasya vaci sarvasyesanah sarvasyadhipatih sarvam idam pracasti yad idam kiYca sa na sadhuna karmana bhuyan natra vasadhuna kaniyan esa bhutadhipatir esa lokecvara esa loka-palah sa setur vidharana esam lokanam asambhedaya
"He is the Self, the dominator over all, the controller of all, the king of all. He rules over all. He is not made greater by pious work, nor lesser by impious work. He is the king of all that is. He is the master of the worlds. He is the protector of the worlds. He is the boundary so the worlds will not break apart."
From this is may be understood that Brahman, or the Supreme Personality of Godhead, is different from the liberated 2}jiva. Because it cannot be said that the liberated 2}jiva has dominion over all or control over all, and because sutra 4.4.17 will say jagad-vyapara- varjyam (The liberated jiva has not the power to create the universes), the idea the Brahman and the liberated jiva are identical is refuted.
This idea is also refuted by the Taittiriya Upanisad, where it is said of Brahman:
antah pravistah casta jananam
"He is the controller in the living entities hearts."
Neither can it be said that the difference between them is only because of the jiva's identification with a material body, because the sruti-sastra explains that the difference between them is present even after the jiva 1} is liberated. In the amc Adhikarana of this book (2.3.41) I will refute the identification of jiva and Brahman in more detail.
The statement ayam atma brahma (the self is Brahman) simply means that the jiva has a small portion of Brahman's qualities. The phrase brahmaiva san brahmapyeti (Becoming Brahman, he attains Brahman) should be understood to mean that the jiva, by attaining a portion of eight of Brahman's qualities, becomes like Brahman. Because the sruti-sastra says paramam samyam upaiti (He becomes like Brahman), and because of the previous explanation of brahmaiva san brahmapyeti, therefore the nature of Brahman is different from that of the liberated 2}jiva.
In this proof that Brahman is different form the jiva in either conditioned or liberated states of existence, that the "sky" from which all names and forms have come is the Supreme Personality of Godhead and not the liberated jiva, is also proved. Any doubt that may have remained in spite of the statements of the sutras netaro 'nupapatteh (1.1.16) and bheda-vyapadecac ca (1.1.17) is dispelled by this proof that even at the time of liberation the jiva remains different from Brahman. Therefore there is no fault in the explanations given for these two Sri Vedanta-sutra Vedanta sutra