Śrī Vedānta-sūtra in English, Complete

[davidbrucehughes]

Hare Kṛṣṇa, Prabhus!

 

I am very pleased to announce the publication, online and in hardcopy, of the complete Vedānta-sūtra with the theistic commentary of Baladeva Vidyābhūsana. You can find out all about it here.

[RamanaDasi]

David

 

Isn't this translation you have presented the translation done by Bhakti Caitanya Swami of Iskcon?

 

I note that word for word it is almost exactly the same as his translation.

 

In Pada 4.4.1 you have this in the commentary:

 

The liberated soul manifests his original form. Why is that? The sūtra explains, pratijñānāt: “Because of the statement.” The original condition of the soul is described in Chāndogya Upaniṣad [8.7.1]. After that description, the following promise is given [8.9.3]:

etaṁ tv eva te bhūyo ‘nuvyākhyāsyāmi

“Again I will explain it to you.”

The the demigod Brahmā proceeded to explain that the liberated soul is free from wakefulness, dreaming, and dreamless sleep, the three conditions of material consciousness and also free from the material body, which is created by the karmic reactions of pleasant and unpleasant deeds. The demigod Brahmā described this in order to fulfill the promise he made in 8.9.3. Because this passage explains that the soul becomes liberated when he is free from the external material body created by karmic reactions, it should be understood that in the liberated state the soul is manifested in its original form.

In this way it is proved that Chāndogya Upaniṣad [8.12.3] explains that in the liberated state the soul manifests its original form. Now another point will be considered.

Saṁśaya [doubt]: Does the word jyotiḥ in Chāndogya Upaniṣad [8.12.3] refer to the sun-globe or to the Supreme Personality of Godhead?

Pūrvapakṣa [the opponent speaks]: It refers to the sun-globe. This must be so for the Muṇḍaka Upaniṣad declares that after passing through the realm of the sun one attains liberation. The sun-globe is also described in that way in the Chāndogya Upaniṣad’s description of the path beginning with light.

Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.

 

 

In Vedanta Sutra 4.4.1-4.4.9, Badarayana (Vyasa) is saying that when a soul gets liberated they attain the jyoti, and that the jyoti is their original form. However Iskcon people, notably Bhakti Caitanya Swami the translator, do not like to present that. I suppose it is against the official policy of Iskcon to say that a soul is a spark of brahma-jyoti, so in the translation there is some word-jugglery and some words of Iskcon-speak that are presented, instead of putting forward the actual words of Baladeva Vidyabhusana.

 

Then again, the issue is raised whether a liberated soul enters the sun-globe (deva-loka) or the transcendental Brahman.

 

The author of the sutras Badarayana states that there is some dispute about whether that Chhandogya verse 8.1.5 is referring to the sun (surya-loka) or the Brahmajyoti ("the supreme personality of Godhead") as the ultimate state of existence. In view of the current context, that is, in view of the preceding sutra, it is clear Badarayana is talking about how all souls attain the jyoti when they are liberated -- but Iskcon people must have this statement translated as attaining the Supreme Personality of Godhead because they think it is impersonalism to say that the self is a spark of the light of Brahman. The Iskcon devotees do not easily accept that the sutras say a soul attains the im-personal form of God. This seems to me to be their sectarian reading of the sutras - they don't accept the Vedanta Sutra "As It Is". The sutra 4.4.3 itself says you attain the brahma-jyoti and experience sayujya-mukti. Bhagavan is realized in three phases: Brahman, paramatma and Bhagavan. This sutra says that when we get liberated we return to our original form - we return to the Brahman effulgence that glows from the form of Bhagavan Sri Visnu.

 

Indeed there is no anomaly in saying that when a person get liberated they realize their original form (brahma-jyoti). This does not logically lead to impersonalism since in sutra 4.4.4 (the following sutra) it states that a soul getting liberated attains sayujya-mukti and become united (in a state of yoga) with Visnu. Sutra 4.4.9 says a liberated soul is a servant of Visnu so there is no question of saying it that sayujya-mukti is "impersonalism", rather, for a jiva soul the attainment of sayujya-mukti is simply the attainment of perfect yoga (unity) with the Master, Sri Visnu.

 

Sripad Yati Maharaj of Chaitanya Math has written in his translation of Vedanta Sutra 4.4.9:

 

A freed-soul does not depend on anybody else except the Supreme Master (God), thus is our conclusion.

 

It is unfortunate that Iskcon leaders and translators continue to misunderstand and mis-translate the statements of the Veda, since they are unwilling to acknowledge that the soul is brahman and that the soul in his pure state is a spark of brahma-jyoti. Iskcon people are obsessed with the misconceived idea that souls were in Goloka in personal forms before they "fell down into Maya" but this sutra 4.4.1 specifically states that the soul was originally a brahma-jyoti spark of the Supreme Brahman

 

Shankaracharya himself was a Vaisnava and he clearly understood that the soul is dependent on Bhagavan. Impersonalism means that a soul thinks "I am God" but Shankaracharya actually preached "I belong to God".

 

Sri Adi Shankaracharya Bhagavatpada wrote:

saty api bhedapagame natha tavaham na mamakinas tvam

samudro hi tarangah kva ca na samudras tarangah

“My Lord, even when all difference is gone, I am Yours, though You are not mine. A wave belongs to the ocean, but surely the ocean does not belong to the wave”.

(Prarthana-satpadi 3)

[bija]

 

http://nitaaiveda.com/All_Scriptures_By_Acharyas/Baladeva_Vidyabhushana/Vedanta_Sutra/Chp_4.htm

 

Adhikarana 1

The Original Forms of the Liberated Souls

Introduction by Shrila Baladeva Vidyabhushana

In this pada will be described first the original forms of the liberated souls, and then their glory, opulence, bliss, and other features. In the Chandogya Upanishad (8.12.3) the demigod Brahma explains:

evam evaisha samprasado 'smat sharirat samutthaya param jyotir upasampadya svena rupenabhinishpadyate sa uttamah purushah

"By the Supreme Lord's mercy, the enlightened soul leaves his material body and enters the effulgent spiritual world. There he attains his own spiritual body. He becomes the most exalted of persons."

Samshaya (doubt): Does the liberated soul attain a body, like the bodies of the demigods, that is different from himself, or does the manifest his original identity, which is not different from himself?

Purvapaksha (the opponent speaks): he attains a body different from himself. This must be so because the word “abhinishpadyate" (is attained) is employed here. Any other interpretation would make this word meaningless and would also make meaningless the scriptures' statement that liberation is a benefit attained by the soul. If this form is only the original nature of the soul and it had existed all along, then attaining it would not be a benefit granted to the soul. Therefore this form is newly attained by the soul and is different from the soul's original nature.

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 1

sampadyavirbhavah svena-shabdat

sampadya—of he who has attained; avirbhavah—manifestation; svena—svena; shabdat—by the word.

Because of the word "svena" it is the manifestation of he who has gone.

Purport by Shrila Baladeva Vidyabhushana

The individual spirit soul who, by means of devotional service accompanied with knowledge and renunciation, attains the effulgent Supreme, becomes free from the bondage of karma and attains a body endowed with eight virtues. This body is said to be the soul's original form. Why is that? The sutra explains, "svena-shabdat" (because of the word "svena"). The word "svena" here means, "in his own original form". For this reason it cannot be said that this passage means, "the soul arrives there and then accepts that form, which is an external imposition". In that way it is proved that the form here is the original form of the soul. This is not contradicted by the use of the word "nishpadyate", for that word is also used to mean, "is manifested". An example of that usage is seen in the following words of the Shruti-shastra:

idam ekam su-nishpannam

"He is manifested."

Also, it is not that the manifestation of the soul's original form cannot be, because it already exists, a goal of human endeavor. This is so because even though the soul's original form exists, it is not openly manifested. Therefore it is not useless to say that the soul may endeavor to openly manifest the original form of the soul. Therefore the manifestation of that form can be an object of human endeavor.

Here someone may say: When the spirit soul is manifested in its original form and it attains the effulgent Supreme, as described in the words "param jyotir upasampadya", the the liberated state thus attained is characterized mainly by the cessation of all material sufferings.

If this is said, then I reply: No. It is not so. The Shruti-shastra explains that in the liberated state the soul is filled with intense spiritual bliss. This is described in Taittiriya Upanishad (2.7):

rasam hy evayam labdhvanandi-bhavati

"When one understands the Personality of Godhead, the reservoir of pleasure, Krishna, he actually becomes transcendentally blissful."*

Here someone may object: How do you know that approaching the effulgent Supreme Lord is true liberation?

If this is said, the author of the sutras gives the following reply.

Sutra 2

muktah pratijnanat

muktah—liberated; pratijnanat—because of the declaration.

He is liberated because of the statement.

Purport by Shrila Baladeva Vidyabhushana

The liberated soul manifests his original form. Why is that? The sutra explains, "pratijnanat" (because of the statement). The original condition of the soul is described in Chandogya Upanishad (8.7.1). After that description, the following promise is given (8.9.3):

etam tv eva te bhuyo 'nuvyakhyasyami

"Again I will explain it to you."

The the demigod Brahma proceeded to explain that the liberated soul is free from wakefulness, dreaming, and dreamless sleep, the three conditions of material consciousness and also free from the material body, which is created by the karmic reactions of pleasant and unpleasant deeds. The demigod Brahma described this in order to fulfill the promise he made in 8.9.3). Because this passage explains that the soul becomes liberated when he is free from the external material body created by karmic reactions, it should be understood that in the liberated state the soul is manifested in its original form.

In this way it is proved that Chandogya Upanishad (8.12.3) explains that in the liberated state the soul manifests its original form. Now another point will be considered.

Samshaya (doubt): Does the word "jyotih" in Chandogya Upanishad (8.12.3) refer to the sun-globe or to the Supreme Personality of Godhead?

Purvapaksha (the opponent speaks): It refers to the sun-globe. This must be so for the Mundaka Upanishad declares that after passing through the realm of the sun one attains liberation. The sun-globe is also described in that way in the Chandogya Upanishad's description of the path beginning with light.

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 3

atma prakaranat

atma—the Supreme Personality of Godhead; prakaranat—because of the context.

It is the Supreme Personality of Godhead, because of the context.

Purport by Shrila Baladeva Vidyabhushana

The word "jyotih" here refers to the Supreme Personality of Godhead. It does not refer to the sun-globe. Why is that? The sutra explains, "prakaranat" (because of the context). Although the word "jyotih" can refer to either, because of the context it refers to the Supreme Personality of Godhead. It is like the word "devah", which in the sentence "devo janati me manah" (your lordship knows my heart) means "your lordship".

The word atma" in this sutra means "the Supreme Personality of Godhead, who is all-powerful and full of knowledge and bliss". The word "atma" is derived from the verbal root "at". In this way "atma" means, “He who is splendidly manifest", "He who is attained by the liberated souls", and "He who is all-pervading". It also means "Upanishad", and it has many other meanings also. Further, the word "atma" also shows that the Supreme is a person. This is also seen by the use of the phrase "uttamah purushah" in the Upanishads and Bhagavad-gita. In this way it is seen that the "param jyotih" in Chandogya Upanishad (8.12.3) refers to the Supreme Personality of Godhead, Lord Hari.

Adhikarana 2

The Individual Soul Meets the Supreme Personality of Godhead

Introduction by Shrila Baladeva Vidyabhushana

Now another topic will be considered.

Samshaya (doubt): When the liberated soul attains the effulgent Supreme in the spiritual world, is the liberation salokya (residing on the same planet) or sayujya (meeting with the Lord)?

Purvapaksha (the opponent speaks): As a person entering a king's capitol resides in the same city as the king but does not attain a private audience with the king, so the liberated soul resides on the same planet with the Lord. Therefore the soul attains salohya liberation

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 4

avibhagena drishtatvat

avibhagena—without separation; drishtatvat—because of being seen.

There is no separation, for that is seen.

Purport by Shrila Baladeva Vidyabhushana

The liberated soul is not separated from the Lord. In this way the soul attains sayujya liberation. Why is that? The sutra explains, "drishtatvat" (for that is seen). This means, "for this situation is seen in the Shruti-shastra". For example, in Mundaka Upanishad (3.2.8) it is said:

yatha nadyah syandamanah samudre

astam gacchanti nama-rupe vihaya

yatha vidvan nama-rupad vimuktah

parat param purusham upaiti divyam

"As flowing rivers abandon their names and forms and meet with the sea, so the enlightened soul, free of what had been his name and form, meets with the effulgent Supreme Person."

That the word "sayujya" means "meeting" is seen in the following passage of the Maha-Narayana Upanishad (25.1):

ya evam vidvan udag-ayane pramiyate devanam eva mahimanam gatvadityasya sayujyam gacchati

"The soul that dies during the six months when the sun travels in the north attains the glory of the gods. He approaches the sun and attains sayujya with it."

Salokya and the other kinds of liberation are different varieties of sayujya. It is not that when they feel the sentiment of separation from the Lord the liberated devotees are not also, at that same moment, meeting with the Lord. This is so because the Lord is always manifested in their thoughts and continues to touch them with His glories.

The example (of the rivers entering the ocean) given above should not be taken to mean that the liberated souls become identical with the Lord. When water from one place enters water of another place, the two waters do not actually merge and become identical. They remain separate. This is seen in the fact the the volume of water in the ocean increases as the rivers flow into it.

 

[bija]

A

dhikarana 3

The Qualities of the Liberated Soul

Introduction by Shrila Baladeva Vidyabhushana

Now the author will describe the pleasures experienced by the liberated soul. In order to describe these pleasures the author will describe the liberated soul's spiritual form and its host of advantages, which begin with the blessing at all its desires are at once fulfilled. First the liberated soul's advantages and virtues will be described.

Samshaya (doubt): When he meets the effulgent Supreme Lord, does the individual spirit soul manifest a form glorious with many virtues and advantages, or does the soul manifest a form of spiritual consciousness, or does the soul manifest a form with both virtues and consciousness, for these two can certainly exist together in a single form?

Purvapaksha (the opponent speaks): Here Jaimini Muni gives his opinion.

Sutra 5

brahmena jaiminir upanyasadibhyah

brahmena—given by the Supreme Personality of Godhead; jaiminih—jaimini; upanyasa—references; adibhyah—beginning with.

Jaimini Muni thinks it is with what is given by the Supreme Personality of Godhead, for there are references and other proofs.

Purport by Shrila Baladeva Vidyabhushana

The liberated soul is glorious with a host of virtues and advantages, beginning with sinlessness and the attainment of every desire, which are all gifts from the Supreme Personality of Godhead. How is this known? The sutra explains, “upanyasadibhyah" (for there are references and other proofs). The reference here is to the demigod Brahma's description (in Chandogya Upanishad 8.7.1) of the individual spirit soul's virtues. The word "adi" (beginning with) refers to the Chandogya Upanishad's description of the liberated soul's activities, such as his eating and enjoying pastimes. In this way the liberated soul is by nature filled with glories and virtues. That is the opinion of Jaimini Muni. In the Smriti-shashtra this is also described in the passage beginning with the words, "yatha na hriyate jyotsna".

Sutra 6

citi tan-matrena tad-atmakatvad ity audulomih

citi—in consciousness; tan-matrena—of that only; tad-atmakatvat—because of the nature; iti—thus; audulomih—Audulomi.

It is consciousness alone, for that is its nature. That is the opinion of Audulomi Muni.

Purport by Shrila Baladeva Vidyabhushana

When its material ignorance is burned away by transcendental knowledge and it attains its spiritual form and meets the Supreme Personality of Godhead, the individual spirit soul is manifested as pure consciousness alone. Why is that? The sutra explains, "tad-atmakatvad" (for that is its nature). In the Brihad-aranyaka Upanishad (4.5.13), in the second story of Maitreyi, it is said:

sa yatha saindhava-ghano 'nantaro 'bahyah kritsno rasa-ghana evam va are ayam atmanantaro 'bahyah kritsnah prajnana-ghana eva

"as salt has neither inside nor outside, but is a mass of taste and nothing else, so the soul also has neither inside nor outside, but is a mass of knowledge and nothing else."

In this way it is concluded that the soul is consciousness alone and nothing else. The scriptural statements affirming that the soul is sinless and has other virtues are merely meant to teach that the soul has not material qualities, such as material happiness, qualities that are all temporary and subject to change. That is the opinion of Audulomi Muni.

Now the author of the sutras gives His opinion.

Sutra 7

evam apy upanyasat purva-bhavad avirodham badarayanah

evam—thus; api—eveb; upanyasat—from the reference; purva—of the previous; bhavat—from the nature; avirodham—not contradicting; badarayanah—Vyasa.

Even though there are these references, it does not contradict what was before. That is the opinion of Vyasadeva.

Purport by Shrila Baladeva Vidyabhushana

Even though it is true that the soul consists of pure consciousness, that truth does not contradict the soul's possession of the eight virtues. That is the opinion of Vyasadeva. Why is that? The sutra explains, “upanyasat purva-bhavad avirodham" (even though there are these references, it does not contradict what was before).

This means that Audulomi's quote from scripture does not contradict Jaimini's previous quotation of the words of the demigod Brahma. The conclusion is that both scriptural statements are clear and without reservations, and therefore both are equally compelling evidence, and therefore both are equally true statements about the liberated soul.

Vyasadeva certainly accepts the statement of Brihad-aranyaka Upanishad (4.5.13) that the soul is consciousness alone, consciousness untouched by material qualities. Indeed, this view does not at all contradict Jaimini's opinion.

The statement that the soul is pure consciousness is meant to show that it has not the slightest trace of matter in its nature. That statement is not at all opposed to the statement that that the soul has eight transcendental virtues, just as the statement that a block of salt is taste only does not at all contradict the statement that the block of salt has hardness, a certain shape, and other qualities visible to the eyes and the other senses. In this way it is shown that the soul, which consists of transcendental knowledge certainly possesses the eight virtues, which begin with sinlessness.

Adhikarana 5

The Soul's Desires Are Fulfilled

Introduction by Shrila Baladeva Vidyabhushana

Now the author of the sutras will describe the truth that all the desires of the liberated soul are at once fulfilled. In the Chandogya Upanishad (8.12.3) it is said:

sa tatra paryeti jakshan kridan ramamanah stribhir va yanair va jnatibhir va

"Laughing and enjoying pastimes, he is happy in the company of wives, relatives, and chariots."

Samshaya (doubt): Does the liberated soul's meeting with his relatives and the others happen because of an endeavor of his part or does it happen spontaneously simply by his desire?

Purvapaksha (the opponent speaks): In the material world even kings and other powerful people, of whom it is said that their every desire is fulfilled, must still exert some effort to attain that fulfillment. In the same way the liberated souls attain their desires by willing accompanied with action.

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 8

sankalpad eva tac chruteh

sankalpat—by desire; eva—indeed; tat—that; chruteh—because of the Shruti-shastra.

Indeed it is by desire, because of the Shruti-shastra.

Purport by Shrila Baladeva Vidyabhushana

Simply by willing the liberated souls attain what they wish. How is that known? The sutra explains, "tac chruteh" (because of the Shruti-shastra). In the Chandogya Upanishad (8.2.1) it is said:

sa yadi pitriloka-kamo bhavati sankalpad evasya pitarah samuttishthanti. tena pitrilokena sampanno mahiyate.

"If desires to go to Pitriloka, simply by his will he finds the pitas standing before him. In this way he finds himself glorified by the residents of Pitriloka."

In this way the Shruti-shastra affirms that he attains his wishes by merely willing that they be fulfilled. Any other view cannot be accepted here. In the previously quoted passage of Brihad-aranyaka Upanishad (4.5.13), the statement was qualified by other evidence from the scriptures. In this passage, however, we see not other statements of scripture that might qualify or change the clear statement of these words. However, this kind of liberation, where the soul's own happiness and glory and power are prominent, is not liked by they who are eager to taste the nectar of service to the Supreme Lord. They reject it and they speak many words criticizing it.

Adhikarana 6

The Supreme Lord is the Master of the Liberated Souls

Introduction by Shrila Baladeva Vidyabhushana

Now the author the sutras will show that the liberated soul, whose every desire is fulfilled, takes shelter of the Supreme Personality of Godhead alone.

Samshaya (doubt): Is the liberated soul subject to the orders of anyone other than the Supreme Personality of Godhead, or is the soul not subject to the orders of anyone other than the Supreme Personality of Godhead?

Purvapaksha (the opponent speaks): As a person who enters a king's palace must obey the orders of many people there, so the liberated soul who has entered the palace of the Supreme Personality of Godhead must also obey the orders of many others.

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 9

ata eva cananyadhipatih

atah eva—therefore; ca—also; ananya—without another; adhipatih—master.

Therefore there is no other master.

Purport by Shrila Baladeva Vidyabhushana

Because (atah), by the grace of the Supreme Personality of Godhead all the liberated soul's desires are at once fulfilled, the Supreme Personality of Godhead is the liberated soul's only master (ananyadhipatih). There is no other master for him. Taking shelter of the Supreme Lord, the liberated soul shines with great splendor. If this were not so then there would be no difference between the liberated soul and the soul trapped in the world of repeated birth and death.

By worshiping the Supreme Personality of Godhead, the liberated soul attains the condition where his every desire is at once fulfilled. Feeling merciful to him, the Supreme Lord gives limitless transcendental bliss to the soul who thus takes shelter of Him. In this way the Lord becomes very pleased. That the Lord thus fills the liberated soul with bliss will be explained in sutra 4.4.20. It has already been demonstrated that the individual spirit soul is part and parcel of the Supreme Lord, and the Supreme Lord is the supreme controller and enjoyer.

Because the liberated soul is in a position where his every desire is at once fulfilled, his only master is the Supreme Lord. He has no other master. For this reason ordinary prescribed duties and prohibitions no longer apply to him. If they did apply to him he would no longer be in a position where his every desire is at once fulfilled. This view is held by some philosophers.

Adhikarana 7

The Spiritual Body

Introduction by Shrila Baladeva Vidyabhushana

Now the author of the sutras will show that the liberated soul has a spiritual body.

Samshaya (doubt): Does the liberated soul who has attained the association of the Supreme Personality of Godhead, as described in Chandogya Upanishad (8.12.3), have a spiritual body or does he not? Can he have any body he wishes, or can he not?

Purvapaksha (the opponent speaks): Here Badari Muni gives his opinion.

Sutra 10

abhave badarir aha hy evam

abhave—in non-existence; badarih—Badari Muni; aha—says; hi—because; evam—thus.

Badari Muni says there is none, for thus it is said.

Purport by Shrila Baladeva Vidyabhushana

Badari Muni thinks that the liberated soul has no body. The body and its paraphernalia are all created by past karma. Because he is free from all past karma, the liberated soul does not have a body. Why is that? The sutra explains, "aha hy evam" (thus it is said). The word "hi" here means “because". In Chandogya Upanishad (8.12.1) it is said:

na ha vai sa-sharirasya satah priyapriyayor apahatir asti. ashariram vava santam priyapriye na sprishatah

"He who has a body cannot become free of pleasure and pain. Only one who has no body is untouched by pleasure and pain."

This means that as long as the body is present it is not possible to be free of sufferings. That is why the Upanishad explains:

asmat sharirat samutthaya

"The soul then leaves the body."

Also, in Shrimad-Bhagavatam it is said:

dehendriyasu-hinanam

vaikuntha-pura-vasinam

"They who live in the spiritual world have neither bodies nor senses."

Sutra 11

 

 

aha hy evam jaiminir vikalpamananat

 

aha—says; hi—because; evam—thus; jaiminih—Jaimini Muni; vikalpa—opinion; amananat—by thought.

 

 

Jaimini Muni has that opinion, because it is said thus and because that view is accepted.

 

Purport by Shrila Baladeva Vidyabhushana

 

 

Jaimini Muni thinks the liberated soul has a body. Why is that? The sutra explains, "vikalpamananat" (because that view is accepted). In the Bhuma-vidya passage of the Chandogya Upanishad (7.26.2) it is said that the liberated soul can manifest many different bodies simultaneously:

 

 

sa ekadha bhavati dvidha tridha bhavati pancadha saptadha navadha caiva punash caikadasha smritah. shatam ca dasha caikash ca sahasrani ca vimshatih.

 

 

"He becomes one. Then he becomes two. Then three. Then five. Then seven. Then nine. Then eleven. He becomes one hundred and ten. He becomes one thousand and twenty."

 

Because the individual spirit soul is atomic in nature, it cannot expand itself to become many different bodies, so these bodies must be possessions of the atomic soul. Nor can it be said that this statement of the Upanishad is not true, for this is in a passage describing the process of liberation. The body described here must actually exist, and also it must not have been created by past karmic reactions. This will be explained later with a quote from the Smriti-shastra.

 

In the next sutra Vyasadeva gives His opinion.

 

 

Sutra 12

 

 

dvadashaha-vad ubhaya-vidham badarayano 'tah

 

dvadasha—twelve; aha—days; vat—like; ubhaya—both; vidham—kinds; badarayanah—Vyasadeva; atah—therefore.

 

 

Vyasadeva says it is of both kinds, like the twelve days.

 

Purport by Shrila Baladeva Vidyabhushana

 

 

Lord Vyasadeva thinks that because the liberated soul's every desire is at once fulfilled both conditions must be true. This is so because statements describing both conditions are found in the scriptures. Therefore it should be accepted that the liberated soul may have a body, and again he may not have a body. This is like the twelve days. A twelve-day yajna becomes, by the wish of the yajamana, either a satra, which has many yajamanas, or an ahina, which has many yajamanas. There is no contradiction in this. In the same way the liberated soul may, by his own wish, either have a body or not have a body. That is the meaning. The truth is that they who by the power of transcendental knowledge have broken the bonds of material existence are in a situation where all their desires are at once fulfilled. Those amongst them who desire to have a body can at once have any body they wish. This is described in Chandogya Upanishad (7.26.2). They who do have no desire to have a body do not have a body. This is described in Chandogya Upanishad (8.12.1). They who desire always to employ a spiritual body in the service of the Supreme Lord eternally manifest such a body by their spiritual powers. That is how it should be understood. In the Brihad-aranyaka Upanishad (2.4.14) it is said:

 

 

yatra tv asya sarvam atmaivabhut tat kena kam pashyet

 

 

"Everything there is spiritual. What is the nature of the seer? What is the nature of the seen?"

 

In the Madhyandina-shruti it is said:

 

 

sa va esha brahma-nishtha idam shariram martyam atishrijya brahmabhisampadya brahmana pashyati brahmana shrinoti brahmanaivedam sarvam anubhavati

 

 

"Devoted to the Supreme Lord, the individual soul leaves his mortal body and meets the Lord. By the Lord's grace he sees. By the Lord's grace he hears. By the Lord's grace he perceives everything."

 

In the Smriti-shastra it is said:

 

 

vasanti yatra purushah

sarve vaikuntha-murtayah

 

 

"Everyone there has a spiritual form like that of the Supreme Personality of Godhead."

 

The spiritual desire of the soul is cultivated from the very beginning of his devotional activities. This is described in the "yatha kratuh" maxim and also in the following words of the Smriti-shastra:

 

 

gacchami vishnu-padabhyam

vishnu-drishtyanudarshanam

 

 

"I walk with Lord Vishnu's feet. I see with Lord Vishnu's eyes."

In the Smriti-shastra it is again said:

 

 

muktasyaitad bhavishyati

 

 

"This is the nature of the liberated soul."

 

[bija]

 

The Full Fledged Conception of the Gayatri Mantra

In the line of Srimad Bhagavatam

Srila BR Sridhara Dev Goswami

.....Tat Savitur means the sun - which illuminates all objects, and that is none but the soul - the observer, he's the subject. As it is in Sri Gita, sung by Sri Govinda - Ekah krtsnam lokam imam ravih: soul 'observer'.

 

Then Varenyam - above the soul, higher than the subject, The Absolute Supreme Being - Supersoul, Supersubject. More subtle than the soul, and to be worshiped by him is Bhargo - the abode of the super-subjective plane, Described in the Bhagavatam in the very first verse: The domain of the Supreme Truth where all maya is dispersed. In its own pristine glory, it shows the highest goal. A higher powerful light which illuiminates the soul....

[bija]

 

http://nitaaiveda.com/All_Scriptures_By_Acharyas/Baladeva_Vidyabhushana/Vedanta_Sutra/Chp_4.htmAdhikarana 8

The Bliss of the Liberated Souls

Introduction by Shrila Baladeva Vidyabhushana

Now will be shown the truth that through his spiritual body the liberated soul enjoys spiritual pleasures. That he enjoys spiritual pleasures is affirmed by the following words of Taittiriya Upanishad (2.1.1):

so 'shnute sarvan kaman

"He enjoys all pleasures."

Now the author of the sutras begins His explanation that this is so in both situations (possessing or not possessing a body).

Samshaya (doubt): Is it possible for the liberated soul to enjoy pleasures, or is it not possible?

Purvapaksha (the opponent speaks): Because he has neither body nor senses, the liberated soul cannot enjoy any pleasures. If a yogi somehow has the power to enjoy pleasures, still he will not do so because, being filled with spiritual bliss, he has no thirst for them.

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 13

tanv-abhave sandhya-vad upapatteh

tanu—of a body; abhave—in the absence; sandhya—a dream; vat—like; upapatteh—because of reasonableness.

In the absence of a body it is like a dream, for that is reasonable.

Purport by Shrila Baladeva Vidyabhushana

Even in the absence of a body pleasure is still possible. The sutra explains, "It is like a dream, for that is reasonable." The word "sandhya" here means “dream". As in a dream one can enjoy pleasures without a body, so the liberated soul can also enjoy pleasures without a body. Thus it is said.

Of course, when a body is present the pleasure is much greater. The author of the sutras explains this in the following words.

Sutra 14

bhave jagrad-vat

bhave—in existence; jagrat—waking; vat—like.

In the existence it is like being awake.

Purport by Shrila Baladeva Vidyabhushana

The word "bhave" here means, "when there is a body". When there is a body the pleasure is like that in the waking state. Our opponent claims that the liberated soul does not desire to enjoy the delicious tastes and other pleasures mercifully offered to him by the Supreme Lord. However, the truth is that the liberated soul, desiring to render devotional service, certainly does desire to enjoy the pleasures that the Lord in His kindness offers. He does this out of love for the Lord. In this way it should be understood.

Adhikarana 9

The Liberated Soul Is Full of Transcendental Knowledge

Introduction by Shrila Baladeva Vidyabhushana

Now will be shown the truth that the liberated soul has all transcendental knowledge. In the Chandogya Upanishad (7.26.2) it is said:

na pashyo mrityum pashyati na rogam nota-duhkhitam sarvam hi pashyah pashyati sarvam apnoti sarvashah

"The liberated soul does not see death. He does not see disease. He does not see suffering. Still, he sees everything. He attains everything everywhere."

In this way it is said that the liberated soul has knowledge of everything.

Samshaya (doubt): Is this correct, or not?

Purvapaksha (the opponent speaks): In the Brihad-aranyaka Upanishad (4.3.21) it is said:

prajnenatmana. . .

"Embraced by the all-knowing Supreme Personality of Godhead, the individual soul is oblivious to all that is within and all that is without."

Therefore it is certainly not correct (to say that the individual spirit soul is all-knowing).

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 15

pradipa-vad aveshas tatha hi darshayati

pradipa—a lamp; vat—like; aveshah—entrance; tatha—so; hi—because; darshayati—reveals.

Its entrance is like a lamp, furthermore it reveals.

Purport by Shrila Baladeva Vidyabhushana

As with its rays of light a lamp enters many places, so the with his expansion of knowledge the liberated soul enters many things to be known. Furthermore (tatha hi), the words of Shvetashvatara Upanishad (4.18) give the following revelation (darshayati):

prajna ca tasmat prashrita purani

"By the Supreme Lord's mercy the soul's ancient knowledge is revived."

This verse should be interpreted, "By the Supreme Lord's mercy the soul's ancient knowledge is revived."

Here someone may object: It is not correct to say that the liberated soul is all-knowing. Brihad-aranyaka Upanisad (4.3.21) explains that the liberated soul is oblivious to everything and thus does not know anything at all.

If this is said, the author of the sutras gives the following reply.

Sutra 16

svapyaya-sampattyor anyatarapekshyam avishkritam hi

svapyaya—deep sleep; sampattyoh—of the moment of death; anyatara—either; apekshyam—in relation to; avishkritam—manifested; hi—because.

It refers either to dreamless sleep or to the death-swoon, for thus is it revealed.

Purport by Shrila Baladeva Vidyabhushana

These words of Brihad-aranyaka Upanishad (4.3.21) do not show that the liberated soul is oblivious and has no knowledge at all. Rather, these words refer either to dreamless sleep or to the death-swoon, (svapyaya-sampattyor anyatarapekshyam). The word "svapyaya" here means, "dreamless sleep", and the word "sampatti" here means, "the moment of leaving the body". In the Chandogya Upanishad (6.8.1) sleep is defined in these words:

svam apito bhavati tasmad enam svapitity acakshate

"When one indeed (api) enters (ita) himself (sva), then it is said that he sleeps (svapiti)."

In the Chandogya Upanishad (6.8.6) the time of death is described in these words:

van manasi sampadyate

"At the time of death the voice enters the mind."

In this way the Shruti-shastra describes the state of consciousness during dreamless sleep and the moment of death. However, the Shruti-shastra also explains that in the liberated state the soul is all-knowing.

The condition of dreamless sleep is described in these words of the Chandogya Upanishad (8.11.1):

naham khalv ayam evam sampraty atmanam janaty ayam aham asmiti no evemani bhutani vinasham ivapito bhavati. naham atra bhogyam pashyami.

"Sound asleep, he does not even know who he is. He cannot say: I am he. His knowledge of everything perishes. I do not see this as a good or pleasant state of being."

On the other hand, the liberated soul is described in these words of the Chandogya Upanishad (8.12.5):

sa va esha etena divyena cakshusha manasy etan kaman pashyan ramate ya ete brahmaloke

"Seeing with divine eyes the pleasures in the spiritual world, he rejoices in his heart."

The death-swoon, however, is described in these words:

etebhyo bhutebhyah samutthaya tany evanuvinashyati

"Rising, at the moment of death, from the elements of the material body, the soul suddenly loses all consciousness.

Here the word "vinashyati" means, "he cannot see anything". In this way it is proved that the liberated soul is all-knowing.

 

[bija]

 

Adhikarana 10

The Liberated Soul Has Not the Power to Create the World

Introduction by Shrila Baladeva Vidyabhushana

In Chandogya Upanishad (8.1.6 and 8.2.1) it is said:

atha ya iha atmanam anuvidya vrajanty etamsh ca satyan kamams tesham sarveshu lokeshu kama-caro bhavati. sa yadi pitriloka-kamo bhavati.

"He who knows the truth of the Supreme Personality of Godhead and places his desires in eternal spiritual happinesses may go, when he leaves this body, to any world he wishes. If he desires to create a Pitriloka planet, then that planet is at once created."

Samshaya (doubt): Does the liberated soul have the power to create a material universe, or does he not?

Purvapaksha (the opponent speaks): Because he is equal to the Supreme Lord, and also because all his desires are at once fulfilled, the liberated soul must also have this power.

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 17

jagad-vyapara-varjyam prakaranad asannihitatvat

jagat—of the material universe; vyapara—creation; varjyam—except for; prakaranat—because of the context; asannihitatvat—because of the absence of nearness.

Except for creating the universe, because of the context and because he is not near to it.

Purport by Shrila Baladeva Vidyabhushana

The creative power of the liberated soul is described in Chandogya Upanishad (8.2.1). However, the liberated soul has not the power to create a material universe. Only the Supreme Personality of Godhead has the power to create, maintain, and destroy the material universes. This is described in Taittiriya Upanishad (3.1.1). How is this known? The sutra explains, “prakaranad asannihitatvat" (because of the context and because he is not near to it). From the context it is seen that the Supreme Personality of Godhead is the topic discussed in this passage of Taittiriya Upanishad (3.1.1). Neither by a great struggle nor by chanting mantras can the individual spirit soul obtain this kind of power. This is corroborated by the explanation given in Taittiriya Upanishad (2.6.1). Also, the liberated soul is not the subject of discussion in any passage near to (asannihitatvat) these words of Taittiriya Upanishad (2.6.1). If it were otherwise (and the liberated souls had the power to create the material universe), then the author of the sutras would not have defined the the Supreme Personality of Godhead in these words (Vedanta-sutra 1.1.2):

janmady asya yatah

"That Brahman (the Supreme Spirit) is He from whom the creation, sustenance, and destruction of the manifested universe arises."*

Also, if the liberated souls had the power to create universes, there would be many creators and from that there would arise a great chaos and calamity. Therefore the liberated souls have not the power to create material universes.

Here someone may object: In Taittiriya Upanishad 1.5.3) it is said:

sarve 'smai deva balim avahanti

"All the demigods bring offerings to him."

Also, in Chandogya Upanishad (7.25.2) it is said:

sa svarad bhavati tasya sarveshu lokeshu kama-caro bhavati

"He is independent. He can go to any world."

In this way it is seen that because he is worshiped by all the demigods, and because he has all extraordinary powers, the liberated soul can certainly create material universes.

If this is said, then the author of the sutras gives the following reply.

Sutra 18

pratyakshopadeshan neti cen nadhikarika-mandalasyokteh

pratyaksha—direct; upadeshat—because of the teaching; na—not; iti—thus; cet—if; na—not; adhikarika—of great leaders; mandalasya—of the circle; ukteh—from the statement.

Someone may say: "No. It is not so. Because there is a direct teaching," If this is said, I reply: "No. What you say is not true. Because those texts describe great leaders."

Purport by Shrila Baladeva Vidyabhushana

Here someone may say, "It is not correct to say that the liberated souls have no power to create material universes, for many passages of the Shruti-shastra directly describe that power." If this is said, then the author of the sutra replies, "No. It is not so." Why not? The sutra explains, “adhikarika-mandalasyokteh" (Because those texts describe great leaders). These texts explain how, by the mercy of the Supreme Lord, the liberated soul can travel to the planets of the great demigods, such as that of the four-faced Brahma, and enjoy many pleasures there. In this way it is said that the great liberated souls, such as Narada Muni and the four Kumaras can travel to the planets of the demigods, and when the do the demigods there honor them with great respect.

These passages of the Upanishad mean in truth that by the Supreme Lord's mercy the liberated souls can travel to many different worlds and feel pleasure by seeing the Lord's glories and opulences there. These passages should not be wrongly interpreted to mean that the individual spirit soul has the power to create material universes.

Here someone may object: If the liberated soul is thus an enjoyer of various material pleasures, then he is not different from a conditioned soul, for all material pleasures must come to an end.

If this is said, then the author of the sutras gives the following reply.

Sutra 19

vikaravarti ca tatha hi sthitim aha

vikara—the changes of material existence; a—not; varti—existing; ca—and; tatha—so; hi—because; sthitim—situation; aha—says.

Furthermore it is changeless, for it describes that condition.

Purport by Shrila Baladeva Vidyabhushana

The word "vikara" here refers to the six kinds of transformation, beginning with birth, that are present in the material world. These transformations do not effect the liberated soul. Neither do these transformations affect the supremely pure Personality of Godhead, his transcendental abode, or anything else that has transcendental qualities like those of the Supreme Lord. Aware of what is the truth about all these worlds, the liberated soul may observe them but he does not really reside in them. The word "hi" in this sutra means, “because". The true nature of the liberated soul is described (sthitim aha) in the following words of Katha Upanishad (2.2.1):

puram ekadasha-dvaram

ajasyavakra-cetasah

anushthaya na shocati

vimuktash ca vimucyate

"Although he resides in the city of eleven gates, the city of the unborn and pure-hearted Supreme, he does not lament. He is free. He is liberated."

Although his spiritual form seems to be covered, the soul enlightened with transcendental knowledge is liberated in truth. Although he seems to reside in the world of the three modes, he is liberated. That is the meaning of this verse. In these two ways he is liberated. He has directly attained the goal of life. The covering of material life is like a garland of clouds. It covers the eyes of the conditioned souls, but it does not cover the Supreme Personality of Godhead. In Shruti-shastra it is said:

vilajjamanaya yasya

sthatum iksha-pathe 'muya

vimohita vikantthante

mamaham iti durdhiyah

"The illusory energy of the Lord cannot take precedence, being ashamed of her position. But those who are bewildered by her always talk nonsense, being absorbed in thoughts of `It is I' and `It is mine'."*

Therefore the clouds (of material illusion) can never really cover the sun (of the Supreme Personality of Godhead).

Here someone may object: The goal of life is to make manifest the true nature of the individual spirit soul, who is blissful, whose desires are all at once fulfilled, and who has a host of transcendental virtues. That is enough. Why should one labor to understand the Supreme Lord also?

If this is said, the author of the sutras gives the following reply.

Sutra 20

darshayatash caivam pratyakshanumane

darshayatah—they show; ca—also; evam—thus; pratyaksha—direct perception; anumane—and logic.

Direct perception and logic both reveal it.

Purport by Shrila Baladeva Vidyabhushana

Although he has the transcendental qualities already described, because he is atomic in size the liberated soul does not, by himself, have bliss that is limitless. It is when he associates with the Supreme Personality of Godhead that the liberated soul attains limitless bliss. This is described in Taittiriya Upanishad (2.7):

rasam hy evayam labdhvanandi-bhavati

"When one understands the Personality of Godhead, the reservoir of pleasure, Krishna, he actually becomes transcendentally blissful."*

Also, in the Bhagavad-gita (14.27), Lord Krishna explains:

brahmano hi pratishthaham

amritasyavyayasya ca

shashvatasya ca dharmasya

sukhasyasikantikasya ca

"And I am the basis of the impersonal Brahman, which is immortal, imperishable, and eternal, and is the constitutional position of ultimate happiness."*

This is like a poor man who takes shelter of a rich man and becomes wealthy.

Here someone may object: in the Mundaka Upanishad (3.1.3) it is said:

niranjanah paramam samyam upaiti

"Freed from matter, the liberated soul becomes equal to the Supreme."

The Shruti-shastra thus explains that the liberated soul is equal to the Supreme. What is the use, then, of even using the word, "the Supreme Lord"? The so-called atomic nature of the individual soul is only a figure of speech. The truth is that the individual soul is all-pervading.

If this is said, then the author of the sutras gives the following reply.

[bija]

 

Sutra 21

bhoga-matra-samya-lingac ca

bhoga—enjoyment; matra—only; samya—equality; lingat—by the sign; ca—also.

Also because of the indication that the equality is only in enjoyment.

Purport by Shrila Baladeva Vidyabhushana

The word "ca" (also) is used here for emphasis. As a frog jumps, so the word "na" (not) should jump into this sutra from sutra 18. In the Taittiriya Upanishad (2.1.1) it is said:

so 'shnute sarvan kaman saha brahmana vipashcita

"The liberated soul enjoys all transcendental pleasures in the company of the all-knowing Supreme Personality of Godhead."

The meaning here is that the Upanishad's statement that the liberated soul is equal to the Lord applies only to the soul's enjoyment of transcendental happiness. The liberated soul is not equal in nature to the Supreme Lord. That is the meaning. This objection was previously refuted in sutra 2.3.19. In this way it is proved that the equality of the Supreme and the individual spirit soul is in the matter of enjoyment only, that their natures are different, and that difference is real.

Adhikarana 11

The Liberated Soul Never Returns

Introduction by Shrila Baladeva Vidyabhushana

Now will be explained the truth that the liberated soul has the association of the Supreme Personality of Godhead eternally

Vishaya (the subject to be discussed): All scriptural statements describing the soul's entrance into the spiritual realm of the Supreme Lord are here the subject of discussion.

Samshaya (doubt): Does the liberated soul stay in the spiritual world eternally, or does he not stay there eternally?

Purvapaksha (the opponent speaks): The spiritual world is a place like Svargaloka or any other place. As one may fall down from Svargaloka, so one may also fall down from the spiritual world. Therefore the liberated soul does not necessarily stay in the spiritual world eternally.

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 22

anavrittih shabdad anavrittih shabdat

an—without; avrittih—return; shabdat—because of bthe scriptures.

No return, because of the scriptures. No return, because of the scriptures.

Purport by Shrila Baladeva Vidyabhushana

A devotee who faithfully worships and serves the Supreme Lord and then goes to the Lord's spiritual world, never returns. How is that known? The sutra explains, "shabdat" (because of the scriptures). In the Chandogya Upanishad (4.15.6) it is said:

etena pratipadyamana imam manavam avartam navartante

"They who enter the spiritual world never return to the world of men."

In the Chandogya Upanishad (4.15.1) it is said:

sa khalv eva vartayan yavad ayusham brahmalokam abhisampadyate. na ca punar avartate.

"Leaving this life, he enters the spiritual world. He never returns."

In the Bhagavad-gita (8.15 and 16) Lord Krishna declares:

mam upetya punar janma

duhkhalayam ashasvatam

napnuvanti mahatmanah

samsiddhim paramam gatah

"After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.*

a-brahma-bhuvanal lokah

punar avartino 'rjuna

mam upetya tu kaunteya

punar janma na vidyate

"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains My abode, O son of Kunti, never takes birth again."*

In the Bhagavad-gita (8.15 and 16) Lord Krishna also declares:

Here someone may express the following fear: Lord Hari is all-powerful, the master of all, perhaps at some point in time He may throw the liberated soul out of the spiritual world. Or perhaps the liberated soul may at some time voluntarily leave the spiritual world.

There is no need to fear in this way, for Lord Krishna has explained in Bhagavad-gita (7.17):

priyo hi jnanino tv artham

aham sa ca mama priyah

"of these, the wise one who is in full knowledge in union with Me through devotional service is the best. For I am very dear to him, and he is very dear to Me."*

Lord Krishna also declares in Shrima-Bhagavatam (9.4.68):

sadhavo hridayam mahyam

sadhunam hridayam tv aham

"The pure devotee is always in the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them."*

In these words the mutual love of the Lord and His devotee is described.

In Shrimad-Bhagavatam (9.4.65) Lord Krishna declares:

ye daragara-putraptan

pranan vittam imam param

hitva mam sharanam yatah

katham tams tyaktum utsahe

"Since pure devotees give up their homes, wives, children, relatives, riches, and even their lives simply to serve Me, without any material improvement in this life or in the next, how can I give up such devotees at any time?"*

In Shrimad-Bhagavatam (2.8.6) it is also said:

dhautatma purushah krishna-

pada-mulam na muncati

mukta-sarva-parikleshah

panthah sva-sharanam yatha

"A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Krishna, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey."*

In this way the scriptures explain that the Supreme Personality of Godhead will never abandon His devotee and the devotee will always ardently love the Supreme Personality of Godhead. The Supreme Personality of Godhead is always truthful and His desires are always at once fulfilled. He is an ocean of love for they who take shelter of Him. He washes away the ignorance that made His devotees turn from Him. Once He brings back to Himself His dear devotees, who are His parts and parcels, the Supreme Personality of Godhead will not again let them go.

In the same way the individual soul, who had been searching for happiness and who finally has turned from the pathetic, wretched, pale reflection of happiness he had for many births sought in the material world in many ways, and who now, by the mercy of the bona-fide spiritual master has understood the truth of the Supreme Personality of Godhead, of whom he is a part and parcel, who now has no desire apart from the Supreme Lord, who is now purely engaged in devotional service to the Supreme Lord, and who has now attained the Supreme Lord, whose spiritual form is filled with limitless bliss, and who is the merciful friend and master, will never desire to leave such a Lord. In this way the truth is understood from the scriptures. This truth is understood only by taking shelter of the scriptures. The words of the sutra are repeated to indicate the conclusion of the book.

Epilogue

samuddhritya yo duhkha-pankat sva-bhaktan

nayaty acyutash cit-sukhe dhamni nitye

priyan gadha-ragat tilardham vimoktum

na svecchaty asav eva su-jnair nishevyah

Let the wise worship and serve Lord Govinda, the infallible Supreme Personality of Godhead, who lifts his devotees from the mud of material sufferings, takes them to His eternal and blissful spiritual abode, and out of deep love for them will not leave them for even half a moment.

shrimad-govinda-pada-

ravinda-makaranda-lubdha-cetobhih

govinda-bhashyam etat

pathyam shapatho 'rpito 'nyebhyah

Let they whose hearts are greedy to taste the honey of the lotus flower that is glorious Lord Govinda's feet study this Govinda-bhashya. Let a curse fall on the non-devotees who try to study it.

vidya-rupam bhushanam me pradaya

khyatim ninye tena yo mam udarah

shri-govindah svapna-nirdishta-bhashyo

radha-bandhur bandhurangam sa jiyat

All glories to graceful and handsome Lord Govinda, who is the dear friend of Shri Radha, who kindly gave me the name Vidyabhushana, and who spoke this commentary to me in a dream.

 

[RamanaDasi]

 

Shrila Baladeva Vidyabhushana

Now another topic will be considered.

Samshaya (doubt): When the liberated soul attains the effulgent Supreme in the spiritual world, is the liberation salokya (residing on the same planet) or sayujya (meeting with the Lord)?

Purvapaksha (the opponent speaks): As a person entering a king's capitol resides in the same city as the king but does not attain a private audience with the king, so the liberated soul resides on the same planet with the Lord. Therefore the soul attains salohya liberation

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 4

avibhagena drishtatvat

avibhagena—without separation; drishtatvat—because of being seen.

There is no separation, for that is seen.

Purport by Shrila Baladeva Vidyabhushana

The liberated soul is not separated from the Lord. In this way the soul attains sayujya liberation. Why is that? The sutra explains, "drishtatvat" (for that is seen). This means, "for this situation is seen in the Shruti-shastra". For example, in Mundaka Upanishad (3.2.8) it is said:

yatha nadyah syandamanah samudre

astam gacchanti nama-rupe vihaya

yatha vidvan nama-rupad vimuktah

parat param purusham upaiti divyam

"As flowing rivers abandon their names and forms and meet with the sea, so the enlightened soul, free of what had been his name and form, meets with the effulgent Supreme Person."

 

There it is. Vyasa says it in the sutra, and Baladeva confirms it in his commentary.

 

The liberated soul attains sayujya mukti, his original state of being, which is like when a river (re)enters the sea.

 

Sri Adi Shankaracharya Bhagavatpada wrote:<!-- BEGIN TEMPLATE: bbcode_quote -->

 

saty api bhedapagame natha tavaham na mamakinas tvam

samudro hi tarangah kva ca na samudras tarangah

“My Lord, even when all difference is gone, I am Yours, though You are not mine. A wave belongs to the ocean, but surely the ocean does not belong to the wave”.

(Prarthana-satpadi 3)

Indeed, some souls awaken from the Light of Brahman and, like the Four Kumaras, they venture to approach Vaikuntha where they can see the personal form of Sri Visnu.

 

To see Visnu, you need some eyes and face. So the souls manifest a soul-body.

 

Sri Adi Shankaracharya Bhagavatapada:

 

mukta api lilaya vigraham krtva bhagavantam bhajante

Translation:

Bhagavan is so attractive that muktas (liberated siddha souls), desiring to enter into the lila of Bhagavan, will make (krtva) a spiritual form of themself so they can do Bhagavat bhajan (worship of Bhagavan).

That the soul can create a spiritual body for himself is confirmed in Vedanta Sutra 4.4.11

 

 

Sutra 4.4.11 commentary by Baladeva:

 

Chandogya Upanishad (7.26.2) it is said that the liberated soul can manifest many different bodies simultaneously:

 

sa ekadha bhavati dvidha tridha bhavati pancadha saptadha navadha caiva punash caikadasha smritah. shatam ca dasha caikash ca sahasrani ca vimshatih.

 

"He becomes one. Then he becomes two. Then three. Then five. Then seven. Then nine. Then eleven. He becomes one hundred and ten. He becomes one thousand and twenty."

 

Because the individual spirit soul is atomic in nature, it cannot expand itself to become many different bodies, so these bodies must be possessions of the atomic soul. Nor can it be said that this statement of the Upanishad is not true, for this is in a passage describing the process of liberation. The body described here must actually exist, and also it must not have been created by past karmic reactions. This will be explained later with a quote from the Smriti-shastra.

 

Thus, a liberated soul such as Tulasi devi or Narada can exist simultaneously in Vrndavana and Dvaraka and Svetadvipa, because the siddha-soul has the ability to manifest many forms.

[suchandra]

 

 

In Vedanta Sutra 4.4.1-4.4.9, Badarayana (Vyasa) is saying that when a soul gets liberated they attain the jyoti, and that the jyoti is their original form. However Iskcon people, notably Bhakti Caitanya Swami the translator, do not like to present that.

 

No Vaishnava like Srila Vyasadeva would ever say that it is desireable, worthwhile to attain the brahmajyoti. Rather he says that a liberated soul attains the quality of brahman, same what Krsna also says when using the term brahma-bhutah. This doesn't mean that a devotees enters the brahmajyoti but attains the pure quality of the soul what is brahman.

 

brahma-bhūtaḥ prasannātmā

na śocati na kāńkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiḿ labhate parām

BG 18.54

 

SYNONYMS

brahma-bhūtaḥ — being one with the Absolute; prasanna-ātmā — fully joyful; na — never; śocati — laments; na — never; kāńkṣati — desires; samaḥ — equally disposed; sarveṣu — to all; bhūteṣu — living entities; mat-bhaktim — My devotional service; labhate — gains; parām — transcendental.

TRANSLATION

One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.

PURPORT

To the impersonalist, achieving the brahma-bhūta stage, becoming one with the Absolute, is the last word. But for the personalist, or pure devotee, one has to go still further, to become engaged in pure devotional service. This means that one who is engaged in pure devotional service to the Supreme Lord is already in a state of liberation, called brahma-bhūta, oneness with the Absolute. Without being one with the Supreme, the Absolute, one cannot render service unto Him. In the absolute conception, there is no difference between the served and the servitor; yet the distinction is there, in a higher spiritual sense.

In the material concept of life, when one works for sense gratification, there is misery, but in the absolute world, when one is engaged in pure devotional service, there is no misery. The devotee in Kṛṣṇa consciousness has nothing for which to lament or desire. Since God is full, a living entity who is engaged in God's service, in Kṛṣṇa consciousness, becomes also full in himself. He is just like a river cleansed of all dirty water. Because a pure devotee has no thought other than Kṛṣṇa, he is naturally always joyful. He does not lament for any material loss or aspire for gain, because he is full in the service of the Lord. He has no desire for material enjoyment, because he knows that every living entity is a fragmental part and parcel of the Supreme Lord and therefore eternally a servant. He does not see, in the material world, someone as higher and someone as lower; higher and lower positions are ephemeral, and a devotee has nothing to do with ephemeral appearances or disappearances. For him stone and gold are of equal value. This is the brahma-bhūta stage, and this stage is attained very easily by the pure devotee. In that stage of existence, the idea of becoming one with the Supreme Brahman and annihilating one's individuality becomes hellish, the idea of attaining the heavenly kingdom becomes phantasmagoria, and the senses are like serpents' teeth that are broken. As there is no fear of a serpent with broken teeth, there is no fear from the senses when they are automatically controlled. The world is miserable for the materially infected person, but for a devotee the entire world is as good as Vaikuṇṭha, or the spiritual sky. The highest personality in this material universe is no more significant than an ant for a devotee. Such a stage can be achieved by the mercy of Lord Caitanya, who preached pure devotional service in this age.

[bija]

Dear Ramanadasi, this is exquisitely interesting subject matter. Often the neophyte will argue over things, without realizing that the true dividing line of philosophies, is often infact very very subtle, and of spiritual nature.

 

We can see in the above vedanta-sutra that God indeed does have a pure spiritual conscious form, and the minute sparks can also manifest the same. What intrigues me Ramanadasi is that the minute liberated souls, who choose form, are inconceivably in harmony with such diversity as a whole. I don't know if you will feel or realize what I am pointing to here, but it is inconceivably fantastic and wonderful. And us souls who choose that form will congregate as we 'meet -sahujya'.

 

In the above sutras we can see that some sparks will choose not to manifest their spiritual conscious form. Srila Vidyabushana does not condemn them. But we can see that the word 'Supreme Personality of Godhead', is not against the philosophy of the acaraya.

 

You have pointed out this terminologies flaw and backed that by Iskcon's great mistake of claiming souls fall from Goloka. The term Supreme Personality of Godhead has nothing to do with their doctrinal fallacy. Instead that term points to the great mystery of Pure Spiritual Consciousness - Form.

 

We can see in this world, a world of form, material form. This is a painting, a shadow of a higher reality. We can see from it that form is predominant. So too in the spiritual realm the highest bliss is when brahman is covered in its spiritual reality - Original body. This is why Sri Krsna says in Gita that he is the support of that brahman. This is such because of the intense rasa of spiritual personality and the spiritual body. Of which we can each manifest, and inconceivably live in harmony with a greater spiritual environment. This is inconceivable to the mundane mind, when infact this is very much the inconceivable nature of a wonderful God who is 'One' yet 'diverse'. Sri Krsna for his devotee.

 

It is indeed a shame that Iskcon, due to whatever reason, sectarian or whetever, is upholding philosophy that contradicts Sri Krsna's great love and promises - that the devotee (who He loves so dearly) will never come back to this ghastly place. It will take a divine intervention to sway them to truth...it will take a profound self-revelatory experience. But I wish to stress Ramanaidasi the term 'Supreme Personality of Godhead' is in complete harmony with truth. And I very rarely comment on doctrinal disputes, unless I feel it diminishes such truth as in this discussion.

 

On a side note, 14 years ago, I entered an NDE, almost dying. I had read one little pamphlet of Srila Prabhupada two weeks before. In this profound vision I saw all that is mentioned in our discussion so far (ofcourse it has taken many years of realization to discover what was shown me in that vision of the inner self)..when I asked that light who are you, a voice responded 'Original'. That voice was brighter than all else (brighter than the white light) in the vision, and the bliss was indescribable. The voice was beautiful, it was outside of me and within.

 

The sparks may choose to not have form. Many in this world who have some development of realization simply negate the world, and find full satisfaction in their expereince of shanti. Upon full liberation whether they will remain fully satisfied is not for me to question. But I will say this, if they do see by God's grace the mystery as explained in this Vedanta-sutra, as we have both seen today, will they not want to exhibit that gift of spiritual form as well, to experience that great bliss 'of an Original' existence. Which is in potential state of all spirit.

 

They may have to come back to the material world, to freely accept that, Spiritual Personality and the reality of vakuntha is true, rather than trampling it as a figment of mind and astral body, as some unfortuanely do. It has been these souls great misfortune to have taken instruction from atheists, who say God has no form. That is why many Gaudiya acarays have been so hardlined against these philosophers. Because they cast at nought, that which is inconceivably wonderful.

 

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Dedicated to our beloved teacher

Teacher

A Prayer and Reflection

(a dialogue of the devotee and Sri Krishna)

by bija:

Sri Krishna: 'My form is not what your material mind has previously thought, my dear devotee! I wish you to see me now!'

Devotee: 'I guessed so Lord! I wish to see you as you truly are now! I have not conceived until this moment! Are you Pure Spiritual Consciousness Form?'

Sri Krishna: 'Yes my dear one I am! My eyes are 'like' Lotus Petals! My hair is 'like' a dark monsoon cloud! My skin is 'like' shining sapphires!

My abode and myself are one and the same substance!'

Sri Krishna: 'Please my dear devotee understand this: Srila Vyasadeva and all other great devotees like Srila Bhaktivinoda Thakura have seen the beauty of my Form! They have used words to describe Me. I am 'like' this! I am 'like' this'! Words are like a 'picture'.'

Sri Krishna: 'See me now dear one! Through the words of the saints. Forever in your heart, and in all that you see! Then you will meet me, of this have no doubt!'

Devotee: 'Oh dear Sri Krishna, such beauty my mind has not conceived before! 'Words' fail to describe what I have seen now! I accept you as my Lord, do with me as you please.'

[RamanaDasi]

Baladeva, commenting on the sutra, says the soul attaining liberation attains the "atma"

 

The translator has translated this word atma as "supreme personality of Godhead"

 

If I was ever to look for a perfect example of a translator's foolishness, this would be it.

[RamanaDasi]

 

No Vaishnava like Srila Vyasadeva would ever say that it is desireable, worthwhile to attain the brahmajyoti. Rather he says that a liberated soul attains the quality of brahman, same what Krsna also says when using the term brahma-bhutah. This doesn't mean that a devotees enters the brahmajyoti but attains the pure quality of the soul what is brahman.

 

What scriptural basis do you base what you say upon?

 

There are many atmaramas who delight in the rays of bliss shining from the form of Narayana.

 

Sanak, Sanatana Kumara and other sages such as Adi Shankaracharya delight in the bliss of brahman and see Vasudeva within Brahman.

 

Krsna describes liberation in Brahman in the gita, and many sages have followed his description and attained liberation in Brahman.

 

Bhagavad-Gita, chapter 7, verse 19:

bahunam janmanam ante jnanavam mam prapadyate

vasudevah sarvam iti sa mahatma su-durlabah

[RamanaDasi]

Sri Brhadbhagavatamrtama describes the state of "oneness" with the Lord (sarupya mukti) which the four Kumaras exhibit:

 

 

The Kumara boy is speaking, he says:

 

103-5 Pure love, which is the goal to be attained by other spiritual practices, which is the best of the best of all goals of life, which is the only powerful way to bring the Supreme Lord under one's dominion, which is only attained by the Lord's mercy, which is the only treasure of the devotees, which is flooded with the sweetness of wonderful transcendental bliss, which is glorious beyond description, and which manifests the transformations of ecstasy, arises from the actions of the mind.

 

106-7 If you think meditation is difficult for the mind, or if you wish to see the Lord and thus make your eyes fruitful, then go to Bharata-varsa and on Gandha-madana Mountain see Lord Narayana, the friend of Nara.

 

108 Fixed in meditation, we see Him within and without. Therefore we never suffer separation from Him. That is why the Lord has gone there.

 

Srila Sanatana Gosvami explains that someone may ask: "Why do the sages such as Sanak and Sanatana stay in Tapoloka if the Lord is not present? Someone may also ask: "How can the Lord who loves His devotees, leave that place and go somewhere else?" The answer is given in this verse. The Lord, they see, is all pervading, existing in all places simultaneously.

 

109 As a very austere brahmacari archery-teacher with matter locks of hair, he stays there to benefit the world with His teachings.

 

110 Seeing that I wished to go there, the four sages headed by Sanaka said to me: "Go there!" Then they showed me many forms of the all pervading Lord.

 

111 The first one became Lord Narayana. Another became the form of Vishnu. Another became the Lord of sacrifices. Another assumed many different forms.

Srila Sanatana Gosvami explains in his commentary that the first one was perhaps Sanaka, or perhaps another of the Kumaras. The form of Lord Vishnu here was either Lord Upendra, whom Gopa-kumara had seen in Svargaloka or perhaps it was a form like His. The Lord of sacrifices is the Deity worshipped on Maharloka. The forms of Lord Nrsimha and Lord Vamana were among the many different forms.

112 Trembling with fear and bowing down, with folded hands I said to Them: "O Lords who love the poor, please forgive my horrible offenses."

 

113 They touched me on the head and I entered a trance of meditation and saw those forms again as before. Sometimes, by the power of meditation, I still see those forms as if They were right before my eyes.

 

[bija]

Sri Bhagavatamrta is surely a wonderful book - click here.

 

It paints a wonderful picture of the expansive absolute truth and at the same time the wonderful search of a Krsna bhakta. For me Ramanadasi this book shows the broadness of vision of Srila Sanatana. Thx for quoting it.

[bhaktajan]

 

What scriptural basis do you base what you say upon?

 

 

RamanaDasi,

The small problem in your quotation of Bonefide scripture

is that it is evidently 'translated' by those who ascribe

to the impersonal or atheistic school of Vedic studies.

 

A state Zero-ness is a myth. This ascertion is based one one sole fact:

 

"The nature of the soul" --The nature of the soul is

'to act' & 'to desire' this is the constitutional quality of

Consciousness and the individual point in space

that is occupied by each indivisible soul-particle,

which by definition,

must have life-force that propells it toward a goal

(ie: eat, sleep, defend, & mates)

--albeit base animal propensities

--but this cycle is mimiced by motorcars and machines etc.

 

For example:

motorcars eats fuel;

sits motionless in a carpark;

gets waxed and re-oiled for protection &

gets scraped for re-usable metal

---all the while the cosmos maintains the elements so this can occur.

[bhaktajan]

 

 

Sri Isha Upanisad # 14

 

 

 

 

sambhütià ca vinäçaà ca

yas tad vedobhayaà saha

vinäçena måtyuà tértvä

sambhütyämåtam açnute

 

TRANSLATION

 

One should know perfectly the Personality of Godhead Çré Kåñëa and His transcendental name, form, qualities and pastimes, as well as the temporary material creation with its temporary demigods, men and animals.

 

When one knows these, he surpasses death and the ephemeral cosmic manifestation with it, and in the eternal kingdom </ST1:PGod he enjoys his eternal life of bliss and knowledge.

 

 

Sri Isha Upanisad # 17

 

väyur anilam amåtam

athedaà bhasmäntaà çaréram

oà krato smara kåtaà smara

krato smara kåtaà smara

 

TRANSLATION

 

Let this temporary body be burnt to ashes, and let the air of life be merged with the totality of air. Now, O my Lord, please remember all my sacrifices, and because You are the ultimate beneficiary, please remember all that I have done for You.

 

................................................................................

NOTE THE WORDS THAT REFER TO A "PERSON". THIS PERSON IS THE SUPREME PERSONALITY OF GODHEAD.

[RamanaDasi]

Bhaktajan have you read Vedanta sutra?

 

You don't seem to understand the discussion here.

 

I suggest you go to the web site listed above, where you can read the translation of Vedanta by Bhakti Caitanya Swami of Iskcon, and carefully study Vedanta, especially Pada 4.4 (the last section) before making further comments.

[bhaktajan]

Bhaktajan have you read Vedanta sutra?

 

You don't seem to understand the discussion here.

 

 

 

I will be so bold to say [for this discussion so far] I know what the Vedanta Sutra Says! I really do [for all practical purposes].

 

I am examining You.

 

Are you of the opinion that the "Conclusion of the Vedas" is that the goal of Yoga is impersonal brahman?

 

If so, you have not read my comments--nor esp. have you referred to my statements which I've re-stated here.

 

................................................................

Please don't begrude me the opportunity to "look for a perfect example of a translator's foolishness"

[bija]

It is very clear from the sutras that the liberated individual soul is full of rasa. It is very clear in its original form it meets (sahujya). Now we must question meets who? In the end of the sutra it talks about 'One Master'. This is the higher self...the higher light (jyoti) - The Supreme Personality in the land of personality. Therefore there is a higher reality to be worshipped, the 'land' of the Supreme Personality. This is a mystery and comes very close to explaining what God is. 'One yet different'. The mystery also is how do the individual sparks (atmas) 'meet' and congregate for pastimes...like satellites around a central planet. This shows the inconceivable nature of that Supreme Atman...the higher realm is His orginal form (the dham being of the same substance as His form)...that realm is to be worshipped by the individual atman.

 

 

 

The Full Fledged Conception of the Gayatri Mantra

In the line of Srimad Bhagavatam

Srila BR Sridhara Dev Goswami

.....Tat Savitur means the sun - which illuminates all objects, and that is none but the soul - the observer, he's the subject. As it is in Sri Gita, sung by Sri Govinda - Ekah krtsnam lokam imam ravih: soul 'observer'.

 

Then Varenyam - above the soul, higher than the subject, The Absolute Supreme Being - Supersoul, Supersubject. More subtle than the soul, and to be worshiped by him is Bhargo - the abode of the super-subjective plane, Described in the Bhagavatam in the very first verse: The domain of the Supreme Truth where all maya is dispersed. In its own pristine glory, it shows the highest goal. A higher powerful light which illuiminates the soul....

What is most surprising and intriguing is that the individual liberated atmas are able to manifest their desires. The example was given of pitriloka in the sutra. The mystery is this. How does 'each' 'individual atma' manifest its individual desire...but still enter and meet (sahujya) other atmas centred around the Supreme Atman? This is because Param-atma is One!

 

By God's very nature he is One yet different. He is so kind that he allows each atman to cultivate in the devotional stage (as is also mentioned in the sutra) his hearts desire. As we can see from the gayatri based on Srimad Bhagavatam first the atma gains self knowledge then awakens to a higher self (paramatma - the supreme personality). Then worship of the higher realm. The embodied atman while in this world begins that devotional cultivation.

 

It over joys me to realize the inconceivable nature of Oneness and difference in cultivation, and clearly shows the over-head (the God-head) of the one God. Who is a Supreme Personality. I wish I could explain it simpler, but this Truth is so profound I cannot. It can only be revealed in the heart of the devotee by the higher realities kindness. This desire is latent in each individual spark, you could say it is a gift from God, of what we truly are. In seed form.

 

 

 

Sutra 3 atma prakaranat

atma—the Supreme Personality of Godhead; prakaranat—because of the context.

It is the Supreme Personality of Godhead, because of the context.

Purport by Shrila Baladeva Vidyabhushana

The word "jyotih" here refers to the Supreme Personality of Godhead. It does not refer to the sun-globe. Why is that? The sutra explains, "prakaranat" (because of the context). Although the word "jyotih" can refer to either, because of the context it refers to the Supreme Personality of Godhead. It is like the word "devah", which in the sentence "devo janati me manah" (your lordship knows my heart) means "your lordship".

The word atma" in this sutra means "the Supreme Personality of Godhead, who is all-powerful and full of knowledge and bliss". The word "atma" is derived from the verbal root "at". In this way "atma" means, “He who is splendidly manifest", "He who is attained by the liberated souls", and "He who is all-pervading". It also means "Upanishad", and it has many other meanings also. Further, the word "atma" also shows that the Supreme is a person. This is also seen by the use of the phrase "uttamah purushah" in the Upanishads and Bhagavad-gita. In this way it is seen that the "param jyotih" in Chandogya Upanishad (8.12.3) refers to the Supreme Personality of Godhead, Lord Hari.

In a sense Ramanadasi you are not incorrect, but in my opinion the sutra is clearly pointing to an 'over-head', a greater reality than the individual spark. Which brings us all together in a land of harmony, beauty, and love if we desire.

[RamanaDasi]

 

Bhaktajan have you read Vedanta sutra?

 

You don't seem to understand the discussion here.

 

 

 

I will be so bold to say [for this discussion so far] I know what the Vedanta Sutra Says! I really do [for all practical purposes].

 

I am examining You.

 

Are you of the opinion that the "Conclusion of the Vedas" is that the goal of Yoga is impersonal brahman?

 

If so, you have not read my comments--nor esp. have you referred to my statements which I've re-stated here.

 

................................................................

Please don't begrude me the opportunity to "look for a perfect example of a translator's foolishness"

 

No I do not think the "Conclusion of the Vedas" is that the goal of Yoga is impersonal brahman

 

I believe that to enter Goloka a servant of the servants of the Gopis is the highest goal

[bhaktajan]

RamanaDasi! Well that makes me your servant!

 

There I said it first --now I'll go look for what you were talking about in the Vedanta-Sutra.

 

I'll be right back in a couple of months.

[RamanaDasi]

The issue being discussed here really isn't that difficult to understand

 

Just read the final Pada in Vedanta Sutra translation that is linked at the start of this thread.

 

Then study the commentaries of Sri Ramanujacharya and, if you are brave enough, Sri Adi Shankaracharya Bhagavatapada

 

The main point is simple. When you get liberated you realize that your soul is a ray of light shining from Visnu.

 

A soul can have no form or manifest a spiritual form and enter Goloka to render service to the Supreme Personality of Godhead, as is stated in Vedanta sutra 4.4.12

[bhaktajan]

I accept that such a definition of "enlightenment" may be stated as you are writting it above in your post. But, mind you, your use of the word "enlightenment" now becomes the focus of my dissection.

 

Also, "When you get liberated you realize that your soul is a ray of light shining from Visnu"

I agree--but, "realize a ray of light?"--Yes, but that realization is intellectual only, No?

 

 

But I do agree with your point and the scriptural reference.

And of course you agree:

 

'The brahmajyoti emanating from the transcendental body of the Lord is full of spiritual sparks that are individual entities with the full sense of existence.

 

Sometimes these living entities want to enjoy their senses, and therefore they are placed in the material world to become false lords under the dictation of the senses.

 

The desire for lordship is the material disease of the living being, for under the spell of sense enjoyment he transmigrates through the various bodies manifested in the material world.

 

Becoming one with the brahmajyoti does not represent mature knowledge.

 

Only by surrendering unto the Lord completely and developing one’s sense of spiritual service does one reach the highest perfectional stage.'

 

--------------------------------

 

But, wait! I do think I have a point to add to this line of thought so far:

 

I truely feel that such "enlightenment" is not any thing beyond "Contentment par excellance" aka "free of Anxiety & Hankering"

 

........................................................................

since it is known:

 

'The culture of transcendental knowledge, is essential for the human being.

 

Sense enjoyment in this material condition must be restricted

 

Unrestricted sense enjoyment in this bodily condition is the path of samsara (repeated births).

 

The living entities have spiritual senses; every living being in his original, spiritual form has all the senses, which are now materially manifested and covered by the material body and mind.

 

Activities of the material senses are perverted reflections of the activities of the original, spiritual senses.

 

Real sense enjoyment is possible only when the disease of materialism is removed.

 

For good health, a person should not increase his fever from 105 degrees to 107 degrees.

 

That should be the aim of human life.

 

The modern trend of material civilization is to increase the temperature of the feverish material condition, which has reached the point of atomic energy.'

 

...................................................................

So, I have found that true enlightenment is attainable and evident in the person who has all desires sated & also, strives the least in material life--all because they have sought out a path in life that is with the least anxiety.

 

When a person can live cleanly, simply with little 'overhead-expenses' truely 'without-hankering' --so that each quite afternoon alone in the garden of the world in any cozy nook somewhere -- the person will 'truely sense' atmarama . . . shhhhhhh, don't make noise, listen to them singing quitely, hear that tune? hear the words? it's called bhajan.

 

...................................................................................

[RamanaDasi]

 

Sometimes these living entities want to enjoy their senses, and therefore they are placed in the material world to become false lords under the dictation of the senses.

My reading of things is that we are not placed in the material world rather we CHOOSE to enter the material world.

Sri Bhakti Siddhanta Saraswati Thakur:

Before acquiring material designations, the living entity is supremely pure. Even though he is not engaged in serving the Supreme Lord, he remains situated in the neutral position of santa-rasa due to his marginal nature. Though the living entity born from the marginal potency does not at that time exhibit a taste for serving the Lord due to a lack of knowledge of self-realization, his direct propensity of serving the Supreme Lord nevertheless remains within him in a dormant state. Though the indirect propensity of material enjoyment, which is contrary to the service of the Lord, is not found in him at that time, indifference to the service of Hari and the seed of material enjoyment, which follows that state of indifference, are nevertheless present within him.

The living entity, who belongs to the marginal potency, cannot remain indifferent forever by subduing both devotional and non-devotional propensities. He therefore contemplates unconstitutional activities from his marginal position. As a sleeping person dreams that he is active in the physical world without actually being involved in activities, when the dormant indifferent living entity of the marginal potency exhibits even a little apathy to the service of the Supreme Lord and situates himself in a neutral, unchanging condition for even a little time, he is infected by impersonalism. That is why the conditioned soul desires to merge in the impersonal Brahman, thus exhibiting his mind's fickle nature. But due to neglecting the eternal service of the Lord and thereby developing the quality of aversion to the Lord, he cannot remain fixed in that position. In this way aversion to the Lord breaks his concentration of mind and establishes him as the master of this world of enjoyment.

This except is from the book "Brahmana o Vaisnavera Taratmya"

Indifference to the Lord's service, and indifference to the material world, are features of souls absorbed in the atma-jyoti. When a soul is in brahma-nirvana they do not have any desires at all and exist in a timeless state of perfect peace.

From that position, a soul may DESIRE to enter the world. It was because of our free choice that we came out of the Oneness of Brahma-Nirvana and entered the material world.