Sutra 9
dharmopapattec ca
dharma - qualities; upapatteh - because of the appropriateness; ca - and.
And also because the qualities described here can be ascribed to the Supreme Personality of Godhead only.
Purport by Srila Baladeva Vidyabhusana
The qualities ascribed here to the Bhuma are suitable only for the Supreme Personality of Godhead, Lord Visnu, and not for anyone else. The Upanisad says (7.24.1) yo vai bhuma tad amrtam (The Bhuma is the eternal). This describes the eternalness that is a natural feature of the Supreme. The Upanisad also says sa bhagavah kasmin pratisthita iti sve mahimni (Where does the Supreme Personality of Godhead stay? He stays in His own glory). This explains that the Supreme Personality of Godhead does not depend on anyone. The scriptures also say sa evadhastat (The Supreme Person is above, below, in front, behind, to the left and to the right). This shows that the Lord is the ultimate shelter of everyone and everything. The scriptures say ( 2}Chandogya Upanisad 7.26.1) atmanah pranah (From the Supreme Personality of Godhead the life-force is manifested). This shows that the Supreme Personality of Godhead is the original cause of all causes. These are some of the qualities of the Supreme described in the Vedic literatures.
Adhikarana 3
"Aksara" Refers to the Supreme Personality of Godhead
Introduction by Srila Baladeva Vidyabhusana Visaya: The Brhad-aranyaka Upanisad 1} (3.8.7-8) says:
kasmin khalu akaca otac ca protac ceti. sa hovaca. etad vai tad aksaram gargi brahmana abhivadanti asthulam ananv ahrasvam adirgham alohitam asneham acchayam
"'In what is the sky woven, warp and woof?' He said: 'O Gargi, the brahmanas say it is woven in the eternal. The eternal is not large, not small, not short, not tall, not red, not liquid, without shade).
Samcaya: Is the aksara (eternal) here pradhana, jiva, or the Supreme Personality of Godhead? Purvapaksa: The word Svetasvatara Upanisadaksara here may denote any of the three. The meaning is ambiguous.
Siddhanta: The conclusion follows. Sutra 10
aksaram ambaranta-dhrteh
aksaram - the eternal; ambara - with sky; 2} anta - at the end; dhrteh - because of being the support.
The word "aksara" here refers to the Supreme Personality of Godhead, because the "aksara" is described as the resting place of all the elements, beginning with the grossest and culminating in sky.
Purport by Srila Baladeva Vidyabhusana
The aksara here is the Supreme Personality of Godhead. Why? The sutra says amabaranta- dhrteh (because the aksara is described as the resting place of all the elements, beginning with the grossest and culminating in sky). The Upanisad says etasmin khalu aksare gargy akaca otac ca protac ca (O Gargi, the sky is woven, warp and woof, in the eternal). the word aksara must refer to the Supreme Personality of Godhead because it is here described as the resting place of all the elements, which culminate in sky.
The objection may be raised: " 2}Aksara here may refer to pradhana because pradhana is the origin of all the changes of this world. Aksara may also refer to the jiva 1} because the jiva is the resting place of all inanimate objects that come within its perception." If these objections are raised, he then says:
Sutra 11
sa ca pracasanat
sa - that; ca - and; pracasanat - because of the command.
"Aksara" here must refer to the Supreme Personality of Godhead because the text says that everything is supported by His command.
Purport by Srila Baladeva Vidyabhusana
In the previous sutra the Supreme Personality of Godhead is described as the resting place of all the elements, beginning with the grossest and culminating in sky. Why is this? The sutra says pracasanat (because the text says that everything is supported by His command). The Brhad-aranyaka Upanisad (3.8.9) says etasya va aksarasya pracasane gargi dyava-prthivi vidhrte tisthatah. etasya va aksarasya pracasane gargi surya-candramasau vidhrtau tisthatah (By the command of the eternal, O Gargi, heaven and earth are manifest. By the command of the eternal, O Gargi, the sun and moon are manifest). Because these words describe the order of the eternal, the eternal should be understood to be the Supreme Personality of Godhead. Neither the inanimate, unconscious pradhana, nor the conditioned or liberated jiva can create everything simply by their command.
Sutra 12
anya-bhava-vyavrttec ca
anya - another; bhava - nature; vyavrtteh - because of the exclusion; ca - also. And also because the text describes certain qualities that specifically exclude any other being. Purport by Srila Baladeva Vidyabhusana
The Brhad-aranyaka Upanisad (3.8.11) says 2}tad va etad aksaram gargy adrstam drastr acrutam crotr (O Gargi, this eternal sees, but is unseen. He hears, but is unheard). Because these words describe the aksara in terms that cannot be applied to anyone but the Supreme Personality of Godhead, the word aksara must refer to the Supreme Person. The pradhana is inanimate and unconscious and therefore it cannot see. Because the text here says that the aksara sees everything but cannot be seen by anyone, it cannot mean the jiva. Adhikarana 4
The "Purusa" Seen in Brahmaloka is the Supreme Personality of Godhead
Introduction by Srila Baladeva Vidyabhusana
In the Pracna Upanisad (5.2.2-5) the following passage is read:
etad vai satyakama param caparam ca brahma yad omkaras tasmad vidvan etenaivayatanenaikataram anveti. . . yah punar etam tri-matrenom ity anenaivaksarena paramm purusam abhidhyayita sa tejasi surye sampanno yatha padodaras tvacavinirmucyate evam haiva sa papmabhir vinirmuktah sa samabhir unniyate brahmalokam sa etasmat jiva-ghanat parat param puricayam purusam viksatet1)
"O Satyakama, the syllable om is both the superior Brahman and the inferior Brahman. A wise man attains one of these two Brahmans. . .One who, reciting the eternal om of three lengths, meditates on the Supreme Person, will attain the sun-planet. As a snake sheds its skin so does he become free from all sins. By the hymns of the Vedas he is carried to Brahmaloka. There he directly sees the Supreme Soul, the Supreme Person residing in the heart."
Samcaya: Is the person seen and meditated on the four-faced demigod Brahma or the Supreme Personality of Godhead?
Purvapaksa: The text here says that the devotee who meditates on om of one length attains the world of men, the devotee who meditates on om of two lengths attains the world of heaven, and the devotee who meditates on om of one length attains the world of Brahma. The planet here is the planet of the four-faced demigod Brahma and the person seen by one who goes there is the four- faced demigod Brahma. Siddhanta: The conclusion follows.
Sutra 13
iksati-karma-vyapadecat sah
iksati - of seeing; karma - object; vyapadecat - because of the description; sah - He.
The person here is the Supreme Personality of Godhead because the description of the object of vision here fits the Supreme Person.
Purport by Srila Baladeva Vidyabhusana
Here the Supreme Personality of Godhead is the 2}iksati-karma, or object of vision. Why? the 2}sutra says vyapadecat (because the description of the object of vision here fits the Supreme Person). This is so because the Upanisad (5.2.7) describes the qualities of the Supreme Personality of Godhead in the following words: tam omkarenaivayatanenanveti vidvan yat tac chantam ajaram amrtam abhayam param parayanam ca (By reciting om the wise man attains the supremely peaceful, ageless, eternal, fearless Supreme, the ultimate goal of life). The conclusion is that, according to the argument of nisada-sthapaty-Adhikarana-nyaya, the word 2}brahmaloka here means Visnuloka (the planet of Lord Visnu).
Adhikarana 5
The "Dahara" is the Supreme Personality of Godhead
Introduction by Srila Baladeva Vidyabhusana
Visaya: In the Chandogya Upanisad (8.1.1) is heard the following:
atha yad idam asmin brahma-pure daharam pundarikam vecma daharo sminn antar akacas tasmin yad antas tad anvestavyam tad vijijYasitavyam
"In a great city is a small lotus palace. In that palace is a small sky. That sky should be sought. That sky should be asked about."
Samcaya: What is the small sky here in the lotus of the heart? Is it the element sky, the jiva, or Lord Visnu?
Purvapaksa: Because the word akaca generally means the element sky it must also have that same meaning here. Or, because the jiva is very small and also the master of the city of the body, it may mean the 2}jiva.
Siddhanta: The conclusion follows. Sutra 14
dahara uttarebhyah
daharah - the small; uttarebhyah - because of the descriptions that follow.
The small sky here is the Supreme Personality of Godhead because of the description given in the remainder of the text.
Purport by Srila Baladeva Vidyabhusana
The small sky here is Lord Visnu. Why? The sutra 1} says uttarebhyah, which means "because of the description given in the remainder of the text." The descriptions used here to describe the small sky, such as "as great as the sky," "maintaining everything," and "free from all sin," cannot be used to describe either the element sky or the jiva 1} soul. The "great city" described in this Upanisad 1} is the body of the devotee. The "lotus" is the heart in the body. The "palace" is the abode of the Supreme Personality of Godhead. The word "small sky" is the Supreme Personality of Godhead, who should be meditated upon and sought after, and who possesses a host of transcendental qualities, including being always free of all sin. The passage should be interpreted in this way. Therefore the small sky here is Lord Visnu. Then he says -
Sutra 15
gati-cabdabhyam tatha hi drstam liggam ca
gati - because of going; cabdabhyam - and because of a certain word; tatha hi - furthermore; drstam - seen; liggam - hinted; ca - and.
This is so because of the description of going, because of the use of a certain word, and because it is both directly seen and also hinted at.
Purport by Srila Baladeva Vidyabhusana The Chandogya Upanisad (8.3.2) says:
yatha hiranya-nidhim nihitam aksetrajYa upari saYcaranto 'pi na vidus tathemah sarvah praja ahar ahar gacchantya enam brahmalokam na vidanty anrtena hi pratyudhah 1}
"As people, unaware of what the ground actually holds, walk again and again over buried golden treasure, so do the people of this world day after day go to the spiritual world of Brahman without knowing it."
"Enam" (this), which points to the "small sky," is the "certain word" mentioned in the sutra, and the description here of the living entities' "going to the spiritual world of Brahman" is the "going" mentioned in the 2}sutra. Both enam and the going mentioned here show that Lord Visnu is the "small sky."
Furthermore, in another place the scriptures again describe the living entities' going to the Supreme in these words: 2}sata saumya tada sampanno bhavati (O gentle one, the living entities are again and again in contact with the Supreme). This is the "directly seen" mentioned in the sutra. The use of the word brahmaloka hints that Lord Visnu is the topic of discussion here. This is the "hint" mentioned in the
sutra. The word 2}brahmaloka here cannot refer to the Satyaloka planet because it is not possible for the living entities to go day after day to the Satyaloka planet.
Sutra 16
dhrtec ca mahimno 'syasminn upalabdheh
dhrteh - because of maintaining; ca - and; 2} mahimnah - of the glory; asya - of Him; 2} asmin -in this; upalabdheh - because of being stated.
This is so because of the description of His glory in maintaining all the worlds.
Purport by Srila Baladeva Vidyabhusana
In the passage beginning with the words daharo 'sminn antar akacah (in that palace is a small sky), the descriptions "as great as the sky," "maintaining everything," and "free from all sin," and the use of the word atma 1} clearly, and without need to turn to any other passage, show that the "small sky" mentioned here is the Supreme Personality of Godhead. The Brhad-aranyaka Upanisad (4.4.22) also says: atha ya atma sa setur vidhrtir esam lokanam asambhedaya (He is the Supreme Person, the bridge, the controller who prevents the worlds from becoming broken and destroyed). Because the "small sky" is thus shown to possess the glory of maintaining all the worlds, the "small sky" here must be Lord Visnu.
The Chandogya Upanisad also says: esa setur vidharana esam lokanam asambhedaya (He is the bridge, the controller who prevents the worlds from becoming broken and destroyed). In these passages and in others also, this glory of the Supreme Personality of Godhead may be seen.
Sutra 17
prasiddhec ca
prasiddheh - because of being famous in this way; ca - and. And also because this is a traditional usage of the word. Purport by Srila Baladeva Vidyabhusana
This is so because the word "sky" is commonly used to mean "the Supreme Personality of Godhead," as may be seen in the following statement of Taittiriya Upanisad (2.7.1): ko hy evanyat kah pranyat. yad esa akaca anando na syat. (Who could breathe if the sky were not bliss?)
Someone may raise the following objection: The 2}Chandogya Upanisad (8.3.4) says: sa esa samprasado 'smac charirat samutthaya param jyotir upasampadya svena rupenabhinispadyate. esa atmeti hovaca. etad amrtam etad abhayam etad brahma ("The liberated 2}jiva rises from the material body. He attains the spiritual effulgence and manifests his original form. This is the self," he said. "He is immortal. He is fearless. He is Brahman"). Because this description of the jiva appears immediately afterward, the description of the {.sy 168}small sky" should be understood to refer to the 2}jiva. If this objection is raised, he replies:
itara-paramarsat sa iti cen nasambhavat
itara - the other; paramarsat - because of reference; sah - he; iti - thus; 2} cet - if; na - not; asambhavat - because of impossibility.
If it is said that because there is mention of something else (the jiva) in the same passage (and therefore the "small sky" here is the jiva, then I say) No, because it is impossible.
Purport by Srila Baladeva Vidyabhusana
Although in the middle of this passage there is a description of the jiva, nevertheless it is not possible to say that the beginning of this passage describes the jiva. Why? The sutra says 2}asambhavat (because it is impossible). This is so because in the beginning of this passage there is a description of eight qualities, beginning with "being free from sin," that cannot be ascribed to the jiva. Now our opponent may say: So be it. Still, after the description of the "small sky," the Chandogya Upanisad 1} (8.7.1) says ya atmapahata-papma vijaro vimrtyur vicoko vijighatso 'pipasah satya-kamah satya-sagkalpah so 'nvestavyah sa vijijYasitavyah (The soul is free from sin, old- age, death, suffering, hunger, and thirst. It desires only the good. Whatever it desires is attained at once). Because these words of the Prajapati describe the jiva the qualities described in 7.7.1 and the "small sky" described before that may also refer to the jiva. Considering that this doubt might arise, he says:
Sutra 19
uttarac ced avirbhava-svarupas tu
uttarat - because of a later passage; cet - if; 2} avirbhava - manifestation; svarupas - form; 2} tu - indeed.
If it is said that a later passage (proves that the {.sy 168}small sky" is the jiva then I say no.) The description of the true nature of the jiva is confined to that passage alone.
Purport by Srila Baladeva Vidyabhusana
The word tu (but) is used here to dispel doubt. The word na (no) should be understood from the previous sutra. In this passage spoken by the Prajapati the teaching is that the jiva manifests these qualities by engaging in spiritual activities, but otherwise these qualities are not manifested. In the passage describing the "small sky" these eight attributes are said to be eternally manifested. The statement of the Prajapati is, however, that these qualities are present in the jiva only if he engages in spiritual activities. The Chandogya Upanisad (8.3.4) clearly explains the difference between the Supreme Personality of Godhead (who possesses these eight qualities in all circumstances) and the jiva (who possesses these qualities only when he becomes liberated) in the following words: sa esa samprasado 'smac charirat samutthaya param jyotir upasampadya svena rupenabhinispadyate. esa atmeti hovaca. etad amrtam etad abhayam etad brahma ("The liberated jiva rises from the material body. He attains the spiritual effulgence and manifests his original form. This is the self," he said. "He is immortal. He is fearless. He is Brahman"). Although the jiva may manifest some of these eight qualities by engaging in spiritual activities, he still cannot manifest all of them. The qualities of being the "bridge
that spans the worlds," and being the "maintainer of the worlds" are some of the qualities the 2}jiva can never attain. This proves that the "small sky" is the Supreme Personality of Godhead. Now our opponent says: If this is so, then why is the 2}jiva mentioned at all in this passage? To answer this question he says:
Sutra 20
anyarthac ca paramarsah
anya - another; arthac - meaning; ca - and; paramarsah - reference. The description of the jiva here has a different object. Purport by Srila Baladeva Vidyabhusana
The jiva is described here in order to teach about the Supreme Personality of Godhead. When the 2}jiva becomes liberated and attains his original spiritual form, he also manifests these eight qualities. In this way it may be understood that the "small sky" is the Supreme Personality of Godhead. Now our opponent says: Because the "small sky" within is described as very small it must refer to the jiva, which was previously described as also being very small. If this objection is given, then he says:
Sutra 21
alpa-cruter iti cet tad-uktam
alpa - small; sruteh - from the sruti 1}; iti - thus; cet - if; tat - that; uktam - said.
If it is said that when the sruti describes the "small" it must refer to the jiva, then I say no because of what has already been said.
Purport by Srila Baladeva Vidyabhusana
The Supreme Personality of Godhead manifests a very small form to facilitate meditation on Him. This has already been described in sutra 1.2.7, which says 2}nicayyatvad evam vyomavac ca. This sutra explains that although the Supreme Personality of Godhead is all- pervading, in order to facilitate meditation on Him, He manifests a small form the size of the distance between the thumb and forefinger. He appears in this small form so He may be easily meditated upon. Of course, His glories have no limit and His size also has no limit. Then he gives another explanation.
Sutra 22
anukrtes tasya ca
anukrteh - because of imitation; tasya - of Him; 2} ca - also.
And also because (the jiva) merely resembles in some respects (the Supreme Personality of Godhead).
Purport by Srila Baladeva Vidyabhusana
Because, according to the statement of the Prajapati, the jiva, who only manifests the eight qualities when engaged in spiritual activities, merely resembles in some respects the "small sky," who manifests the eight qualities eternally, the "small sky" must be different from the 2}jiva. Previously the original form of the 2}jiva is covered by illusion, and then afterwards, by worshiping the Supreme Personality of Godhead, the illusion becomes broken and the jiva, manifesting these eight qualities, becomes equal, in some respects, to the Supreme Personality of Godhead. In this way, as explained by the Prajapati, the jiva resembles, in some respects, the "small sky." The sentence pavanam anuharate hanuman (Hanuman resembles the wind) shows the difference between the resembled object and the thing that resembles it. That the liberated jiva resembles the Supreme Personality of Godhead may also be seen in the following words from Mundaka Upanisad (3.1.3): nira{.sy 241}janah paramam samyam upaiti (the liberated 2}jiva resembles the Supreme Personality of Godhead).
Sutra 23
api smaryate
api - and; smaryate - described in the smrti- sastra. This is also described in the smrti-sastra. Purport by Srila Baladeva Vidyabhusana
In the Bhagavad-gita (14.2) the Supreme Personality of Godhead, Lord Krsna, also explains: idam jnanam upacritya
mama sadharmyam agatah sarge 'pi nopajayante pralaye na vyathanti ca
"By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Once established, one is not born at the time of creation or disturbed at the time of dissolution."*
In this way the smrti-sastra explains that the liberated jivas attain a nature like that of the Supreme Personality of Godhead. For these reasons the "small sky" is Lord Hari and not the jiva.
Adhikarana 6
The Person the Size of a Thumb is the Supreme Personality of Godhead
Introduction by Srila Baladeva Vidyabhusana
Visaya: In the Katha Upanisad (2.1.12) the following words are read:
aggustha-matrah puruso
madhya atmani tisthati icano bhuta-bhavyaysya
tato na vijugupsate
"A person the size of a thumb stands in the heart. He is the master of the past and future. He does not fear."
Samcaya: Is this person the size of a thumb the jiva or Lord Visnu? Purvapaksa: The person here is the 2}jiva because the Cvetazvatara Upanisad (5.7-8) says pranadhipah saYcarati sva-karmabhir aggusta-matro ravi-tulya-rupah (The ruler of breath moves about, impelled by his karma. He is the size of a thumb. He is splendid as the sun). Siddhanta: The conclusion follows.
Sutra 24
cabdad eva pramitah
cabdat - because of the word; eva - even; 2} pramitah - limited.
Even though (He is) very small (this person is the Supreme Lord) because of the words (in the
text).
Purport by Srila Baladeva Vidyabhusana
The person here the size of a thumb is Lord Visnu. Why? TheSutra says cabdat (because of the words in the text). The Upanisad text referred to here is icano bhuta-bhavyaysa (He is the master of the past and future). It is not possible for the jiva 1}, who is controlled by his karma, to possess this power. Now it may be asked: How is it possible for the all- pervading Supreme Personality of Godhead to become limited to this very small form? To answer this question he says:
Sutra 25
hrdy upeksaya tu manusyadhikaratvat
hrdi - in the heart; upeksaya - with relation; 2} tu - indeed; manusya - of human beings; 2} adhikaratvat - because of the qualification.
This is so because the Supreme Personality of Godhead indeed appears in the hearts of men.
Purport by Srila Baladeva Vidyabhusana
The word tu (indeed) is used here for emphasis. The all-pervading Supreme Personality of Godhead becomes the size of a thumb because He is meditated on as being the size of thumb within the heart. Another interpretation is that because He appears, by His inconceivable potency, in such a small form in the heart He is meditated on in that way, as has been already described.
"Because the different species have bodies of different sizes and hearts of different sizes it is not possible that the Lord can appear in all of them in this size." If this objection is raised, to answer it he says manusyadhikaratvat (the Supreme Personality of Godhead appears in the hearts of men). Although the scriptures do not specify, he (Vyasa) singles out human beings. He does this because it is human beings who are able to meditate and therefore the measurement is given here according to the human body. For this reason there is no contradiction here. In the same way in the hearts of elephants, horses, and all other creatures the Supreme Personality of Godhead appears in a form the size of the thumb of each creature. In this way there is no contradiction. It is not possible for the jiva, however, to be present
within the heart in a form the size of a thumb because the original form of the 2}jiva is atomic in size, as explained in the 2}Svetasvatara Upanisad (5.9) in the words balagra- cata-bhagasya (When the upper point of a hair is divided into one hundred parts and again each of such parts is further divided into one hundred parts, each such part is the measurement of the dimension of the jiva soul). For all these reasons, therefore, the person the size of a thumb is Lord Visnu.
Adhikarana 7
The Devas Can Meditate on the Supreme Personality of Godhead Introduction by Srila Baladeva Vidyabhusana
Visaya: In order to prove that the Supreme Personality of Godhead is the person the size of a thumb, the Vedic scriptures were quoted to establish that it is human beings who have the right to meditate on the Supreme Person. That evidence may lead to the belief that human beings alone have the right to meditate on the Supreme Person. Now, by refuting that false belief, the right of others to meditate on the Supreme Personality of Godhead will be proved.
The Brhad-aranyaka Upanisad (1.4.10) says:
tad yo yo devanam pratyabudhyata sa eva tad abhavat tatharsinam tatha manusyanam
"Whoever among the devas meditated on the Supreme Personality of Godhead, attained Supreme Personality of Godhead. Whoever among the sages meditated on Him attained Him. Whoever among the human beings meditated on Him attained Him."
The Brhad-aranyaka Upanisad (4.4.16) also says:
tad deva jyotisam jyotir ayur hopasate 'mrtam
"The devas meditate on the Supreme Personality of Godhead, who is the splendor of all splendors, and who is eternity and life."
Samcaya: Is it possible for the devas 1} to meditate on the Supreme Personality of Godhead, as human beings do, or is it not possible?
Purvapaksa: Because the devas have no senses they are not able to meditate on the Supreme Personality of Godhead. Indra and the other devas are beings created by mantras. They have no bodily senses. Because they have no senses they have neither material desires nor spiritual renunciation. Siddhanta: The conclusion follows.