Bhagavad-gita As It Is. English Texts and Purports and Audio Narration. INTRODUCTION PART 2
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INTRODUCTION PART 2
That destination is called the sanatana sky, the eternal spiritual sky. In this material world we find that everything is temporary. It comes into being, stays for some time, produces some by-products, dwindles and then vanishes. That is the law of the material world, whether we use as an example this body, or a piece of fruit or anything. But beyond this temporary world there is another world of which we have information. This world consists of another nature which is sanatana, eternal. Jiva is also described as sanatana, eternal, and the Lord is also described as sanatana in the Eleventh Chapter.
We have an intimate relationship with the Lord, and because we are all qualitatively one—the sanatana-dhama, or sky, the sanatana Supreme Personality and the sanatana living entities—the whole purpose of Bhagavad-gita is to revive our sanatana occupation, or sanatana-dharma, which is the eternal occupation of the living entity. We are temporarily engaged in different activities, but all of these activities can be purified when we give up all these temporary activities and take up the activities which are prescribed by the Supreme Lord. That is called our pure life.
The Supreme Lord and His transcendental abode are both sanatana, as are the living entities, and the combined association of the Supreme Lord and the living entities in the sanatana abode is the perfection of human life. The Lord is very kind to the living entities because they are His sons. Lord Krishna declares in Bhagavad-gita, “sarva-yonisu…aham bija-pradah pita.” “I am the father of all.”
Of course there are all types of living entities according to their various karmas, but here the Lord claims that He is the father of all of them. Therefore the Lord descends to reclaim all of these fallen, conditioned souls to call them back to the sanatana eternal sky so that the sanatana living entities may regain their eternal sanatana positions in eternal association with the Lord. The Lord comes Himself in different incarnations, or He sends His confidential servants as sons or His associates or acaryas to reclaim the conditioned souls.
Therefore, sanatana-dharma does not refer to any sectarian process of religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. Sanatana-dharma refers, as stated previously, to the eternal occupation of the living entity. Ramanujacarya has explained the word sanatana as “that which has neither beginning nor end,” so when we speak of sanatana-dharma, we must take it for granted on the authority of SRI Ramanujacarya that it has neither beginning nor end. The English word “religion” is a little different from sanatana-dharma. Religion conveys the idea of faith, and faith may change. One may have faith in a particular process, and he may change this faith and adopt another, but sanatana-dharma refers to that activity which cannot be changed. For instance, liquidity cannot be taken from water, nor can heat be taken from fire.
Similarly, the eternal function of the eternal living entity cannot be taken from the living entity. Sanatana-dharma is eternally integral with the living entity. When we speak of sanatana-dharma, therefore, we must take it for granted on the authority of SRI Ramanujacarya that it has neither beginning nor end.
That which has neither end nor beginning must not be sectarian, for it cannot be limited by any boundaries. Yet those belonging to some sectarian faith will wrongly consider that sanatana-dharma is also sectarian, but if we go deeply into the matter and consider it in the light of modern science, it is possible for us to see that sanatana-dharma is the business of all the people of the world—nay, of all the living entities of the universe.
Non-sanatana religious faith may have some beginning in the annals of human history, but there is no beginning to the history of sanatana-dharma because it remains eternally with the living entities. Insofar as the living entities are concerned, the authoritative sastras state that the living entity has neither birth nor death.
In the Gita it is stated that the living entity is never born, and he never dies. He is eternal and indestructible, and he continues to live after the destruction of his temporary material body. In reference to the concept of sanatana-dharma, we must try to understand the concept of religion from the Sanskrit root meaning of the word. Dharma refers to that which is constantly existing with the particular object. We conclude that there is heat and light along with the fire; without heat and light, there is no meaning to the word fire. Similarly, we must discover the essential part of the living being, that part which is his constant companion.
That constant companion is his eternal quality, and that eternal quality is his eternal religion. When Sanatana Gosvami asked Sri Caitanya Mahaprabhu about the svarupa of every living being, the Lord replied that the svarupa or constitutional position of the living being is the rendering of service to the Supreme Personality of Godhead. If we analyze this statement of Lord Caitanya, we can easily see that every living being is constantly engaged in rendering service to another living being. A living being serves other living beings in two capacities. By doing so, the living entity enjoys life. The lower animals serve human beings as servants serve their master. A serves B master, B serves C master and C serves D master and so on. Under these circumstances, we can see that one friend serves another friend, the mother serves the son, the wife serves the husband, the husband serves the wife and so on. If we go on searching in this spirit, it will be seen that there is no exception in the society of living beings to the activity of service.
The politician presents his manifesto for the public to convince them of his capacity for service. The voters therefore give the politician their valuable votes, thinking that he will render valuable service to society. The shopkeeper serves the customer, and the artisan serves the capitalist. The capitalist serves the family, and the family serves the state in the terms of the eternal capacity of the eternal living being. In this way we can see that no living being is exempt from rendering service to other living beings, and therefore we can safely conclude that service is the constant companion of the living being and that the rendering of service is the eternal religion of the living being.
Yet man professes to belong to a particular type of faith with reference to particular time and circumstance and thus claims to be a Hindu, Muslim, Christian, Buddhist or any other sect. Such designations are non-sanatana-dharma. A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. But in all circumstances the change of religious faith does not effect the eternal occupation of rendering service to others. The Hindu, Muslim or Christian in all circumstances is servant of someone. Thus, to profess a particular type of sect is not to profess one’s sanatana-dharma. The rendering of service is sanatana-dharma. Factually we are related to the Supreme Lord in service. The Supreme Lord is the supreme enjoyer, and we living entities are His servitors.
We are created for His enjoyment, and if we participate in that eternal enjoyment with the Supreme Personality of Godhead, we become happy. We cannot become happy otherwise. It is not possible to be happy independantly, just as no one part of the body can be happy without cooperating with the stomach. It is not possible for the living entity to be happy without rendering transcendental loving service unto the Supreme Lord. In the Bhagavad-gita, worship of different demigods or rendering service to them is not approved. It is stated in the Seventh Chapter, twentieth verse:
kamais tais tair hrta-jnanah prapadyante ’nya-devatah
tam tam niyamam asthaya prakrtya niyatah svaya
“Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.” (Bg. 7.20) Here it is plainly said that those who are directed by lust worship the demigods and not the Supreme Lord Krishna. When we mention the name Krishna, we do not refer to any sectarian name. Krishna means the highest pleasure, and it is confirmed that the Supreme Lord is the reservoir or storehouse of all pleasure. We are all hankering after pleasure. Anandamayo ’bhyasat. (Vs. 1.1.12)
The living entities, like the Lord, are full of consciousness, and they are after happiness. The Lord is perpetually happy, and if the living entities associate with the Lord, cooperate with Him and take part in His association, then they also become happy. The Lord descends to this mortal world to show His pastimes in Vrndavana, which are full of happiness. When Lord Sri Krishna was in Vrndavana,
His activities with His cowherd boy friends, with His damsel friends, with the inhabitants of Vrndavana and with the cows were all full of happiness. The total population of Vrndavana knew nothing but Krishna. But Lord Krishna even discouraged His father Nanda Maharaja from worshiping the demigod Indra because He wanted to establish the fact that people need not worship any demigod. They need only worship the Supreme Lord because their ultimate goal is to return to His abode. The abode of Lord SRI Krishna is described in the Bhagavad-gita, Fifteenth Chapter, sixth verse:
na tad bhasayate suryo na sasanko na pavakah
yad gatva na nivartante tad dhama paramam mama
“That abode of Mine is not illumined by the sun or moon, nor by electricity. And anyone who reaches it never comes back to this material world.” (Bg. 15.6)
This verse gives a description of that eternal sky.
Of course we have a material conception of the sky, and we think of it in relationship to the sun, moon, stars and so on, but in this verse the Lord states that in the eternal sky there is no need for the sun nor for the moon nor fire of any kind because the spiritual sky is already illuminated by the brahmajyoti, the rays emanating from the Supreme Lord. We are trying with difficulty to reach other planets, but it is not difficult to understand the abode of the Supreme Lord. This abode is referred to as Goloka. In the Brahma-samhita it is beautifully described: Goloka eva nivasaty akhilatma-bhutah. The Lord resides eternally in His abode Goloka, yet He can be approached from this world, and to this end the Lord comes to manifest His real form, sac-cid-ananda-vigraha.
When He manifests this form, there is no need for our imagining what He looks like. To discourage such imaginative speculation, He descends and exhibits Himself as He is, as Syamasundara. Unfortunately, the less intelligent deride Him because He comes as one of us and plays with us as a human being. But because of this we should not consider that the Lord is one of us. It is by His potency that He presents Himself in His real form before us and displays His pastimes, which are prototypes of those pastimes found in His abode.
In the effulgent rays of the spiritual sky there are innumerable planets floating. The brahmajyoti emanates from the supreme abode, Krishnaloka, and the anandamaya-cinmaya planets, which are not material, float in those rays. The Lord says, na tad bhasayate suryo na sasanko na pavakah yad gatva na nivartante tad dhama paramam mama.
One who can approach that spiritual sky is not required to descend again to the material sky. In the material sky, even if we approach the highest planet (Brahmaloka), what to speak of the moon, we will find the same conditions of life, namely birth, death, disease and old age. No planet in the material universe is free from these four principles of material existence. Therefore the Lord says in Bhagavad-gita, abrahma-bhuvanal lokah punar avartino ’rjuna. The living entities are traveling from one planet to another, not by mechanical arrangement but by a spiritual process.
This is also mentioned: yanti deva-vrata devan pitrn yanti pitr-vratah. No mechanical arrangement is necessary if we want interplanetary travel. The Gita instructs: yanti deva-vrata devan. The moon, the sun and higher planets are called svargaloka. There are three different statuses of planets: higher, middle and lower planetary systems. The earth belongs to the middle planetary system. Bhagavad-gita informs us how to travel to the higher planetary systems (devaloka) with a very simple formula: yanti deva-vrata devan.
One need only worship the particular demigod of that particular planet and in that way go to the moon, the sun or any of the higher planetary systems. Yet Bhagavad-gita does not advise us to go to any of the planets in this material world because even if we go to Brahmaloka, the highest planet, through some sort of mechanical contrivance by maybe traveling for forty thousand years (and who would live that long?), we will still find the material inconveniences of birth, death, disease and old age.
But one who wants to approach the supreme planet, Krishnaloka, or any of the other planets within the spiritual sky, will not meet with these material inconveniences. Amongst all of the planets in the spiritual sky there is one supreme planet called Goloka Vrndavana, which is the original planet in the abode of the original Personality of Godhead SRI Krishna. All of this information is given in Bhagavad-gita, and we are given through its instruction information how to leave the material world and begin a truly blissful life in the spiritual sky. In the Fifteenth Chapter of the Bhagavad-gita, the real picture of the material world is given. It is said there:
urdhva-mulam adhah-sakham asvattham prahur avyayam
chandamsi yasya parnani yas tam veda sa veda-vit
“The Supreme Lord said: There is a banyan tree which has its roots upward and its branches down, and the Vedic hymns are its leaves. One who knows this tree is the knower of the Vedas.” (Bg. 15.1)
Here the material world is described as a tree whose roots are upwards and branches are below. We have experience of a tree whose roots are upward: if one stands on the bank of a river or any reservoir of water, he can see that the trees reflected in the water are upside down. The branches go downward and the roots upward.
Similarly, this material world is a reflection of the spiritual world. The material world is but a shadow of reality. In the shadow there is no reality or substantiality, but from the shadow we can understand that there is substance and reality. In the desert there is no water, but the mirage suggests that there is such a thing as water. In the material world there is no water, there is no happiness, but the real water of actual happiness is there in the spiritual world. The Lord suggests that we attain the spiritual world in the following manner:
nirmana-moha jita-sanga-dosa
adhyatma-nitya vinivrtta-kamah
dvandvair vimuktah sukha-duhkha-samjnair
gacchanty amudhah padam avyayam tat.
That padam avyayam or eternal kingdom can be reached by one who is nirmana-moha. What does this mean? We are after designations. Someone wants to become a son, someone wants to become Lord, someone wants to become the president or a rich man or a king or something else. As long as we are attached to these designations, we are attached to the body because designations belong to the body.
But we are not these bodies, and realizing this is the first stage in spiritual realization. We are associated with the three modes of material nature, but we must become detached through devotional service to the Lord. If we are not attached to devotional service to the Lord, then we cannot become detached from the modes of material nature. Designations and attachments are due to our lust and desire, our wanting to lord it over the material nature. As long as we do not give up this propensity of lording it over material nature, there is no possibility of returning to the kingdom of the Supreme, the sanatana-dhama.
That eternal kingdom, which is never destroyed, can be approached by one who is not bewildered by the attractions of false material enjoyments, who is situated in the service of the Supreme Lord. One so situated can easily approach that supreme abode. Elsewhere in the Gita it is stated: avyakto ’ksara ity uktas tam ahuh paramam gatim
yam prapya na nivartante tad dhama paramam mama. Avyakta means unmanifested. Not even all of the material world is manifested before us.
Our senses are so imperfect that we cannot even see all of the stars within this material universe. In Vedic literature we can receive much information about all the planets, and we can believe it or not believe it. All of the important planets are described in Vedic literatures, especially Srimad-Bhagavatam, and the spiritual world, which is beyond this material sky, is described as avyakta, unmanifested. One should desire and hanker after that supreme kingdom, for when one attains that kingdom, he does not have to return to this material world. Next, one may raise the question of how one goes about approaching that abode of the Supreme Lord. Information of this is given in the Eighth Chapter. It is said there:
anta-kale ca mam eva smaran muktva kalevaram
yah prayati sa mad-bhavam yati nasty atra samsayah
“Anyone who quits his body, at the end of life, remembering Me, attains immediately to My nature; and there is no doubt of this.” (Bg. 8.5)
One who thinks of Krishna at the time of his death goes to Krishna. One must remember the form of Krishna; if he quits his body thinking of this form, he approaches the spiritual kingdom. Mad-bhavam refers to the supreme nature of the Supreme Being.
The Supreme Being is sac-cid-ananda-vigraha—eternal, full of knowledge and bliss. Our present body is not sac-cid-ananda. It is asat, not sat. It is not eternal; it is perishable. It is not cit, full of knowledge, but it is full of ignorance. We have no knowledge of the spiritual kingdom, nor do we even have perfect knowledge of this material world where there are so many things unknown to us. The body is also nirananda; instead of being full of bliss it is full of misery. All of the miseries we experience in the material world arise from the body, but one who leaves this body thinking of the Supreme Personality of Godhead at once attains a sac-cid-ananda body, as is promised in this fifth verse of the Eighth Chapter where Lord Krishna says, “He attains My nature.” The process of quitting this body and getting another body in the material world is also organized. A man dies after it has been decided what form of body he will have in the next life. Higher authorities, not the living entity himself, make this decision.
According to our activities in this life, we either rise or sink. This life is a preparation for the next life. If we can prepare, therefore, in this life to get promotion to the kingdom of God, then surely, after quitting this material body, we will attain a spiritual body just like the Lord. As explained before, there are different kinds of transcendentalists, the brahmavadi paramatmavadi and the devotee, and, as mentioned, in the brahmajyoti (spiritual sky) there are innumerable spiritual planets. The number of these planets is far, far greater than all of the planets of this material world. This material world has been approximated as only one quarter of the creation. In this material segment there are millions and billions of universes with trillions of planets and suns, stars and moons.
But this whole material creation is only a fragment of the total creation. Most of the creation is in the spiritual sky. One who desires to merge into the existence of the Supreme Brahman is at once transferred to the brahmajyoti of the Supreme Lord and thus attains the spiritual sky. The devotee, who wants to enjoy the association of the Lord, enters into the Vaikuntha planets, which are innumerable, and the Supreme Lord by His plenary expansions as Narayana with four hands and with different names like Pradyumna, Aniruddha, Govinda, etc., associates with him there. Therefore at the end of life the transcendentalists either think of the brahmajyoti, the Paramatma or the Supreme Personality of Godhead Sri Krishna. In all cases they enter into the spiritual sky, but only the devotee, or he who is in personal touch with the Supreme Lord, enters into the Vaikuntha planets.
The Lord further adds that of this “there is no doubt.” This must be believed firmly. We should not reject that which does not tally with our imagination; our attitude should be that of Arjuna: “I believe everything that You have said.” Therefore when the Lord says that at the time of death whoever thinks of Him as Brahman or Paramatma or as the Personality of Godhead certainly enters into the spiritual sky, there is no doubt about it. There is no question of disbelieving it. The information on how to think of the Supreme Being at the time of death is also given in the Gita:
yam yam vapi smaran bhavam tyajaty ante kalevaram
tam tam evaiti kaunteya sada tad-bhava-bhavitah
“In whatever condition one quits his present body, in his next life he will attain to that state of being without fail.” (Bg. 8.6)
Material nature is a display of one of the energies of the Supreme Lord. In the Visnu Purana the total energies of the Supreme Lord as Visnu-saktih para prokta, etc., are delineated.
The Supreme Lord has diverse and innumerable energies which are beyond our conception; however, great learned sages or liberated souls have studied these energies and have analyzed them into three parts. All of the energies are of Visnu-sakti, that is to say they are different potencies of Lord Visnu. That energy is para, transcendental. Living entities also belong to the superior energy, as has already been explained. The other energies, or material energies, are in the mode of ignorance. At the time of death we can either remain in the inferior energy of this material world, or we can transfer to the energy of the spiritual world. In life we are accustomed to thinking either of the material or the spiritual energy. There are so many literatures which fill our thoughts with the material energy—newspapers, novels, etc. Our thinking, which is now absorbed in these literatures, must be transferred to the Vedic literatures. The great sages, therefore, have written so many Vedic literatures such as the Puranas, etc. The Puranas are not imaginative; they are historical records. In the Caitanya-caritamrta there is the following verse:
maya mugdha jiver nahi svatah Krishna-jnana
jivera krpaya kaila Krishna veda-purana (Cc. Madhya 20.122)
The forgetful living entities or conditioned souls have forgotten their relationship with the Supreme Lord, and they are engrossed in thinking of material activities. Just to transfer their thinking power to the spiritual sky, Krishna has given a great number of Vedic literatures. First He divided the Vedas into four, then He explained them in the Puranas, and for less capable people He wrote the Mahabharata. In the Mahabharata there is given the Bhagavad-gita.
Then all Vedic literature is summarized in the Vedanta-sutra, and for future guidance He gave a natural commentation on the Vedanta-sutra, called Srimad-Bhagavatam. We must always engage our minds in reading these Vedic literatures. Just as materialists engage their minds in reading newspapers, magazines and so many materialistic literatures, we must transfer our reading to these literatures which are given to us by Vyasadeva; in that way it will be possible for us to remember the Supreme Lord at the time of death. That is the only way suggested by the Lord, and He guarantees the result: “There is no doubt.” (Bg. 8.7)
tasmat sarvesu kalesu mam anusmara yudhya ca
mayy arpita-mano-buddhir mam evaisyasy asamsayah
“Therefore, Arjuna, you should always think of Me, and at the same time you should continue your prescribed duty and fight. With your mind and activities always fixed on Me, and everything engaged in Me, you will attain to Me without any doubt.”
He does not advise Arjuna to simply remember Him and give up his occupation. No, the Lord never suggests anything impractical. In this material world, in order to maintain the body one has to work. Human society is divided, according to work, into four divisions of social order—brahmana, ksatriya, vaisya, sudra. The brahmana class or intelligent class is working in one way, the ksatriya or administrative class is working in another way, and the mercantile class and the laborers are all tending to their specific duties.
In the human society, whether one is a laborer, merchant, warrior, administrator, or farmer, or even if one belongs to the highest class and is a literary man, a scientist or a theologian, he has to work in order to maintain his existence. The Lord therefore tells Arjuna that he need not give up his occupation, but while he is engaged in his occupation he should remember Krishna. If he doesn’t practice remembering Krishna while he is struggling for existence, then it will not be possible for him to remember Krishna at the time of death. Lord Caitanya also advises this. He says that one should practice remembering the Lord by chanting the names of the Lord always. The names of the Lord and the Lord are nondifferent. So Lord Krishna’s instruction to Arjuna to “remember Me” and Lord Caitanya’s injunction to always “chant the names of Lord Krishna” are the same instruction. There is no difference, because Krishna and Krishna’s name are nondifferent.
In the absolute status there is no difference between reference and referent. Therefore we have to practice remembering the Lord always, twenty-four hours a day, by chanting His names and molding our life’s activities in such a way that we can remember Him always. How is this possible? The acaryas give the following example. If a married woman is attached to another man, or if a man has an attachment for a woman other than his wife, then the attachment is to be considered very strong. One with such an attachment is always thinking of the loved one. The wife who is thinking of her lover is always thinking of meeting him, even while she is carrying out her household chores. In fact, she carries out her household work even more carefully so her husband will not suspect her attachment.
Similarly, we should always remember the supreme lover, Sri Krishna, and at the same time perform our material duties very nicely. A strong sense of love is required here. If we have a strong sense of love for the Supreme Lord, then we can discharge our duty and at the same time remember Him. But we have to develop that sense of love. Arjuna, for instance, was always thinking of Krishna; he was the constant companion of Krishna, and at the same time he was a warrior. Krishna did not advise him to give up fighting and go to the forest to meditate. When Lord Krishna delineates the yoga system to Arjuna, Arjuna says that the practice of this system is not possible for him.
arjuna uvaca
yo ’yam yogas tvaya proktah samyena madhusudana
etasyaham na pasyami cancalatvat sthitim sthiram
“Arjuna said, O Madhusudana, the system of yoga which you have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.” (Bg. 6.33)
But the Lord says:
yoginam api sarvesam mad-gatenantaratmana
sraddhavan bhajate yo mam sa me yuktatamo matah “Of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga, and is the highest of all.” (Bg. 6.47) So one who thinks of the Supreme Lord always is the greatest yogi, the supermost jnani, and the greatest devotee at the same time. The Lord further tells Arjuna that as a ksatriya he cannot give up his fighting, but if Arjuna fights remembering Krishna, then he will be able to remember Him at the time of death. But one must be completely surrendered in the transcendental loving service of the Lord.
We work not with our body, actually, but with our mind and intelligence. So if the intelligence and the mind are always engaged in the thought of the Supreme Lord, then naturally the senses are also engaged in His service. Superficially, at least, the activities of the senses remain the same, but the consciousness is changed. The Bhagavad-gita teaches one how to absorb the mind and intelligence in the thought of the Lord. Such absorption will enable one to transfer himself to the kingdom of the Lord. If the mind is engaged in Krishna’s service, then the senses are automatically engaged in His service. This is the art, and this is also the secret of Bhagavad-gita: total absorption in the thought of Sri Krishna.
Modern man has struggled very hard to reach the moon, but he has not tried very hard to elevate himself spiritually. If one has fifty years of life ahead of him, he should engage that brief time in cultivating this practice of remembering the Supreme Personality of Godhead. This practice is the devotional process of: sravanam kirtanam visnoh smaranam pada-sevanam
arcanam vandanam dasyam sakhyam atma-nivedanam These nine processes, of which the easiest is sravanam, hearing Bhagavad-gita from the realized person, will turn one to the thought of the Supreme Being. This will lead to niscala, remembering the Supreme Lord, and will enable one, upon leaving the body, to attain a spiritual body which is just fit for association with the Supreme Lord. The Lord further says:
abhyasa-yoga-yuktena cetasa nanya-gamina
paramam purusam divyam yati parthanucintayan
“By practicing this remembering, without being deviated, thinking ever of the Supreme Godhead, one is sure to achieve the planet of the Divine, the Supreme Personality, O son of Kunti.” (Bg. 8.8)
This is not a very difficult process. However, one must learn it from an experienced person, from one who is already in the practice. The mind is always flying to this and that, but one must always practice concentrating the mind on the form of the Supreme Lord Sri Krishna or on the sound of His name. The mind is naturally restless, going hither and thither, but it can rest in the sound vibration of Krishna. One must thus meditate on paramam purusam, the Supreme Person; and thus attain Him. The ways and the means for ultimate realization, ultimate attainment, are stated in the Bhagavad-gita, and the doors of this knowledge are open for everyone. No one is barred out. All classes of men can approach the Lord by thinking of Him, for hearing and thinking of Him is possible for everyone. The Lord further says:
mam hi partha vyapasritya ye ’pi syuh papa-yonayah
striyo vaisyas tatha sudras te ’pi yanti param gatim
kim punar brahmanah punya bhakta rajarsayas tatha
anityam asukham lokam imam prapya bhajasva mam
“O son of Prtha, anyone who will take shelter in Me, whether a woman, or a merchant, or one born in a low family, can yet approach the supreme destination. How much greater then are the brahmanas, the righteous, the devotees, and saintly kings! In this miserable world, these are fixed in devotional service to the Lord.” (Bg. 9.32–33)
Human beings even in the lower statuses of life (a merchant, a woman or a laborer) can attain the Supreme. One does not need highly developed intelligence. The point is that anyone who accepts the principle of bhakti-yoga and accepts the Supreme Lord as the summum bonum of life, as the highest target, the ultimate goal, can approach the Lord in the spiritual sky. If one adopts the principles enunciated in Bhagavad-gita, he can make his life perfect and make a perfect solution to all the problems of life which arise out of the transient nature of material existence. This is the sum and substance of the entire Bhagavad-gita. In conclusion, Bhagavad-gita is a transcendental literature which one should read very carefully. It is capable of saving one from all fear.
nehabhikrama-naso ’sti pratyavayo na vidyate
svalpam apy asya dharmasya trayate mahato bhayat
“In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.” (Bg. 2.40)
If one reads Bhagavad-gita sincerely and seriously, then all of the reactions of his past misdeeds will not react upon him. In the last portion of Bhagavad-gita, Lord Sri Krishna proclaims:
sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma sucah
“Give up all varieties of religiousness, and just surrender unto Me; and in return I shall protect you from all sinful reactions. Therefore, you have nothing to fear.” (Bg. 18.66)
Thus the Lord takes all responsibility for one who surrenders unto Him, and He indemnifies all the reactions of sin. One cleanses himself daily by taking a bath in water, but one who takes his bath only once in the sacred Ganges water of the Bhagavad-gita cleanses away all the dirt of material life. Because Bhagavad-gita is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad-gita. In the present age, mankind is so absorbed with mundane activities that it is not possible to read all of the Vedic literatures. But this is not necessary. T
his one book, Bhagavad-gita, will suffice because it is the essence of all Vedic literatures and because it is spoken by the Supreme Personality of Godhead. It is said that one who drinks the water of the Ganges certainly gets salvation, but what to speak of one who drinks the waters of Bhagavad-gita? Gita is the very nectar of the Mahabharata spoken by Visnu Himself, for Lord Krishna is the original Visnu. It is nectar emanating from the mouth of the Supreme Personality of Godhead, and the Ganges is said to be emanating from the lotus feet of the Lord.
Of course there is no difference between the mouth and the feet of the Supreme Lord, but in our position we can appreciate that the Bhagavad-gita is even more important than the Ganges. The Bhagavad-gita is just like a cow, and Lord Krishna, who is a cowherd boy, is milking this cow. The milk is the essence of the Vedas, and Arjuna is just like a calf. The wise men, the great sages and pure devotees, are to drink the nectarean milk of Bhagavad-gita. In this present day, man is very eager to have one scripture, one God, one religion, and one occupation. So let there be one common scripture for the whole world—Bhagavad-gita. And let there be one God only for the whole world—Sri Krishna. And one mantra only—Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. And let there be one work only—the service of the Supreme Personality of Godhead.
THE DISCIPLIC SUCCESSION
Evam parampara-praptam imam rajarsayo viduh. (Bhagavad-gita, 4.2)
This Bhagavad-gita As It Is is received through this disciplic succession:
1) Krishna, 2) Brahma, 3) Narada; 4) Vyasa, 5) Madhva, 6) Padmanabha, 7) Nrhari, 8) Madhava, 9) Aksobhya, 10) Jayatirtha, 11) Jnanasindhu, 12) Dayanidhi, 13) Vidyanidhi, 14) Rajendra, 15) Jayadharma, 16) Purusottama, 17) Brahmanyatirtha, 18) Vyasatirtha, 19) Laksmipati, 20) Madhavendra Puri, 21) Isvara Puri, (Nityananda, Advaita), 22) Lord Caitanya, 23) Rupa (Svarupa, Sanatana), 24) Raghunatha, Jiva, 25) Krishnadasa, 26) Narottama, 27) Visvanatha, 28) (Baladeva) Jagannatha, 29) Bhaktivinode, 30) Gaurakisora, 31) Bhaktisiddhanta Sarasvati, 32) His Divine Grace A. C. Bhaktivedanta Swami Prabhupada.
END OF INTRODUCTION PART 2
Note from Upendranath Dasa: I have added the following definitions which will aid reader in the following presentation of Bhagavad-gita As It Is.
Upanisads—one-hundred and eight Sanskrit treatises that embody the philosophy of the Vedas. Considered the most significant philosophical sections and crest jewels of the Vedas, the Upanisads are found in the Aranyaka and Brahmana portions of the Vedas. They are theistic and contain the realizations and teachings of great sages of antiquity; The term upanisad literally means that which is learned by sitting close to the teacher. The texts of the Upanisads teach the philosophy of the Absolute Truth (Brahman) to those seeking liberation from birth and death, and the study of the Upanisads is known as Vedanta, the conclusion of the Veda. The contents of the Upanisads are extremely difficult to fathom; they are to be understood only under the close guidance of a spiritual master (guru). Because the Upanisads contain many apparently contradictory statements, the great sage Vyasa systematized the Upanisadic teachings in the Vedanta-sutra. His natural commentary on the Vedanta-sutra is the Srimad-Bhagavatam. Srimad-Bhagavatam—the foremost of the eighteen Puranas, the complete science of God that establishes the supreme position of Lord Krishna. It was glorified by Sri Caitanya Mahaprabhu as the amalam puranam, "the purest Purana." It was written by Srila Vyasadeva as his commentary on the Vedanta-sutra, and it deals exclusively with topics concerning the Supreme Personality of Godhead (Lord Krishna) and His devotees. Srila Prabhupada has given Bhaktivedanta purports in English and wonderfully presented it to the modern world, specifically to give a deep understanding of Lord Krishna; Also known as the Bhagavata Purana, this is a work of eighteen thousand verses compiled by sage Vyasa as his natural commentary on the Vedanta-sutra. It takes up where the Bhagavad-gita leaves off. In Bg. 4.9, Lord Krishna says that by knowing His transcendental appearance and activities in this world, one becomes free of the cycle of repeated birth and death. Srimad-Bhagavatam recounts with great relish the details of the Lord's appearance and activities, beginning with His purusa incarnations and their lila of cosmic manifestation, and culminating with Krishna's own appearance in Vrndavana 5000 years ago, and His most sweet rasa-lila with the His cowherd girlfriends, the gopis headed by Radharani.
Vedanta-sutra (Brahma-sutra)—Srila Vyasadeva's conclusive summary of Vedic philosophical knowledge, written in brief codes. The philosophy of the Absolute Truth, which finds implicit expression in the Vedas and the Upanisads, was put into a systematic and more explicit form in the Vedanta-sutra. All apparent contradictory statements of the vast literature of the Vedas are resolved by the great Vyasa in this work. In this work there are four divisions 1) reconciliation of all scriptures; 2) the consistent reconciliation of apparently conflicting hymns; 3) the means or process of attaining the goal (spiritual realization); and 4) the object (or desired fruit) achieved by the spiritual process. The Vedanta-sutra establishes that Godhead exists, that devotion is the means of realizing transcendental love for Godhead, and that this love is the final object of man's endeavors. This book is the textbook of all theistic philosophy, and, as such, many commentators have elaborated on the significance of its conclusions; This most important work of nyaya-prasthana (Vedic logic), which is also known as Brahma-sutra, Sariraka, Vyasa-sutra, Badarayana-sutra, Uttara-mimamsa and Vedanta-darsana, was composed by the great sage Vyasa 5000 years ago. Sutra means code. The Vedanta-sutra is a book of codes that present, in concise form, brahma-jnana, i.e. conclusive Vedic knowledge. These codes are very terse, and without a fuller explanation, their meaning is difficult to grasp. In India there are five main schools of Vedanta, each established by an acarya (founder) who explained the sutras in a bhasya (commentary). The natural commentary on the Vedanta-sutra is the Srimad-Bhagavatam. .
Caitanya-caritamrta—translated as "the character of the living force in immortality," it is the title of the authorized biography of Lord Caitanya Mahaprabhu written in the late sixteenth century and compiled by Srila Krishnadasa Kaviraja Gosvami, presenting the Lord's pastimes and teachings. Written in Bengali, with many Sanskrit verses as well, it is regarded as the most authoritative book on Lord Caitanya's life and teachings; Written by Srila Krishnadasa Kaviraja Gosvami, this biography of Lord Caitanya Mahaprabhu is the single most important text of Gaudiya Vaisnava philosophy. Caitanya-caritamrta means the immortal character of the living force. It is the postgraduate study of spiritual knowledge, and so is not intended for the novice. Ideally, one begins with Bhagavad-gita and advances through Srimad-Bhagavatam to the Sri Caitanya-caritamrta. Although alI these great scriptures are on the same absolute level, for the sake of comparative study Sri Caitanya-caritamrta is considered to be on the highest platform. Caitanya Mahaprabhu, (1486-1534)—Lord Krishna in the aspect of His own devotee. He appeared in Navadvipa, West Bengal, and inaugurated the congregational chanting of the holy names of the Lord to teach pure love of God by means of sankirtana. Lord Caitanya is understood by Gaudiya Vaisnavas to be Lord Krishna Himself; The Golden Avatara of the Supreme Personality of Godhead who descended into the material world 500 years ago at Sridhama Mayapur. Sri Caitanya Mahaprabhu inaugurated the yuga-dharma of sankirtana. Together with His associates Nityananda, Advaita, Gadadhara and Srivasa, Lord Caitanya is worshiped by the Gaudiya Vaisnavas as the Panca-tattva (five-fold Absolute Truth). Within the Panca-tattva, Mahaprabhu is the iSa-tattva, the Supreme Lord. Nityananda is the prakasa-tattva, the feature of isvara who controls the kriya-sakti, out of which the kala and karma potencies expand. Advaita is the avatara-tattva, the incarnation. Gadadhara is sakti-tattva, a feature of the original, spiritual prakrti. Srivasa is jiva-tattva.
Gaudiya Vaisnava—specifically, a Vaisnava born in Bengal, or, more generally, any Vaisnava who follows the pure teachings of Lord Caitanya; The name gaudiya refers to the region of Bengal and Bangladesh. A Vaisnava is a devotee of Visnu or Krishna. Hence, a Gaudiya Vaisnava is a practitioner of the form of Vaisnavism associated with Bengal, as started by Caitanya Mahaprabhu some 500 years ago. Krishna, Vaisnava, Visnu. Gaudiya Vaisnava Sampradaya—the Bengal Vaisanava sect founded by Caitanya Maha-prabhu in the late fifteenth century. Lord Caitanya's immediate disciples, the six Gosvamis, initiated the resurrection of Vrndavana.
Avatara—literally means "one who descends." A partially or fully empowered incarnation of the Lord who descends from the spiritual sky to the material universe with a particular mission described in scriptures; When Krishna descends from the world of spirit into the world of matter, His appearance here is called avatara. The Sanskrit term avatara (one who descends) is often rendered into English as incarnation. It is wrong, however, to think that Krishna incarnates in a body made of physical elements. The Seventh and Eighth Chapters of Bhagavad-gita distinguish at length between the material nature (apara-prakrti), visible as the temporary substances of earth, water, fire, air and ethereal space, and God's own spiritual nature (para-prakrti), which is invisible (avyakta), eternal (sanatana) and infallible (aksara). When the Lord descends, by His mercy the invisible becomes visible. As He Himself states in Bg. 4.6, I descend by My own nature, appearing in My form of spiritual energy . In Bg. 4.9 He declares, My appearance and activities are divine. God has many avataras. But of all of them, that form described in Bg. 11.50 as the most beautiful (saumya-vapu) is His own original form (svakam rupam). This is the eternal form of Sri Krishna, the all-charming lotus-eyed youth whose body is the shape of spiritual ecstasy. SB 1.3.28 confirms that Krishna is the original form of Visnu: ete camsa-kalah pumsah Krishnas tu bhagavan svayam indrari-vyakulam lokam mrdayanti yuge yuge, which means, All of the incarnations of Visnu listed in the scriptures are expansions of the Lord. Lord Sri Krishna is the original Personality of Godhead. All avataras appear in the world whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists. The Srimad-Bhagavatam also provides us with the authorized list of scheduled incarnations of Godhead, of whom the DaSavatara (ten avataras) are particularly celebrated. The ten are 1) Matsya (the Lord's form of a gigantic golden fish), 2) Kurma (the turtle), 3) Varaha (the boar), 4) Sri Nrsimha (the half-man, half-lion form), 5) Parasurama (the hermit who wields an axe), 6) Vamana (the small brahmana boy), 7) Sri Ramacandra (the Lord of Ayodhya), 8) Sri Baladeva (Lord Krishna's brother), 9) Buddha (the sage who cheated the atheists), and 10) Kalki (who will depopulate the world of all degraded, sinful men at the end of the present age of Kali). There are two broad categories of avataras. Some, like Sri Krishna, Sri Rama and Sri Nrsimha, are Visnu-tattva, i.e. direct forms of God Himself, the source of all power. Others are individual souls (jiva-tattva) who are empowered by the Lord in one or more of the following seven ways: with knowledge, devotion, creative ability, personal service to God, rulership over the material world, power to support planets, or power to destroy rogues and miscreants. This second category of avatara is called SaktyaveSa. Included herein are Buddha, Christ and Muhammed. The Mayavadis think that form necessarily means limitation. God is omnipresent, unlimited and therefore formless, they argue. When He reveals His avatara form within this world, that form, being limited in presence to a particular place and time, cannot be the real God. It is only an indication of God. But the fact is that it is not God's form that is limited. It is only the Mayavadis' conception of form that is limited, because that conception is grossly physical. God's form is of the nature of supreme consciousness. Being spiritual, it is called suksma, most subtle. There is no contradiction between the omnipresence of something subtle and its having form. The most subtle material phenomena we can perceive is sound. Sound may be formless (as noise) or it may have form (as music). Because sound is subtle, its having form does not affect its ability to pervade a huge building. Similarly, God's having form does not affect His ability to pervade the entire universe. Since God's form is finer than the finest material subtlety, it is completely inappropriate for Mayavadis to compare His form to gross hunks of matter. Because they believe God's form is grossly physical, Mayavadis often argue that any and all embodied creatures may be termed avataras. Any number of living gods are being proclaimed within India and other parts of the world today. Some of these gods are mystics, some are charismatics, some are politicians, and some are sexual athletes. But none of them are authorized by the Vedic scriptures. They represent only the mistaken Mayavadi idea that the one formless unlimited Truth appears in endless gross, physical human incarnations, and that you and me and I and he are therefore all together God. And since each god has a different idea of what dharma is, the final truth, according to Mayavada philosophy, is that the paths of all gods lead to the same goal. This idea is as unenlightened as it is impractical. When ordinary people proclaim themselves to be God, and that whatever they are doing is Vedic dharma, that is called dharmasya glanih, a disturbance to eternal religious principles. Therefore Krishna came again, 500 years ago, as the Golden Avatara, Caitanya Mahaprabhu. He established the yuga-dharma, the correct form of sanatana-dharma for our time (sankirtana). Lord Caitanya's appearance was predicted in SB 11.5.32: In this Age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by congregational chanting of the holy names of God. Isvara—a controller. Krishna is paramesvara, the supreme controller; One of the five tattvas, or Vedic ontological truths: the supreme controller of all living and non-living energy. In Bg. 18.61-62, Lord Krishna tells Arjuna: The Supreme Lord (isvara) is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy. O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode. And Cc., Adi-lila 5.142 states: ekale iSvara Krishna, ara saba bhrtya yare yaiche nacaya, se taiche kare nrtya. Lord Krishna alone is the supreme controller, and all others are His servants. They dance as He makes them do so. The iSvara has full control over the jiva, prakrti, kala and karma. The jiva has the power to choose whether to surrender to the iSvara or not. If he does surrender, he is freed from bondage within prakrti, kala and karma. If he does not, he is bound by them in the cycle of birth and death (samsara).
Sankirtana—The congregational glorification of the Lord through chanting His holy name. The most recommended process of spiritual upliftment in the present age (Kali-yuga).
Krishna—the original, two-armed form of the Supreme Lord, who is the origin of all expansions.
Vaisnava—a devotee of the Supreme Lord, Visnu, or Krishna.
Modes of nature—There are three gunas, or modes of material nature: goodness (sattva-guna), passion (rajo-guna) and ignorance (tamo-guna). They make possible our mental, emotional and physical experiences of the universe. Without the influence of the modes, thought, value judgement and action are impossible for the conditioned soul. The English word mode, as used by Srila Prabhupada in his translations of Vedic literature, best conveys the sense of the Sanskrit term guna (material quality). Mode comes from the Latin modus, and it has a special application in European philosophy. Modus means measure. It is used to distinguish between two aspects of material nature: that which is immeasurable (called natura naturans, the creative nature) and that which seems measurable (called natura naturata, the created nature). Creative nature is a single divine substance that manifests, through modes, the created nature, the material world of physical and mental variety. Being immeasurable (in other words, without modes), creative nature cannot be humanly perceived. Created nature (with modes) seems measurable, hence we do perceive it. Modus also means a manner of activity. When creative nature acts, it assumes characteristic modes of behavior: creation, maintainance and destruction. Bhagavad-gita (14.3-5) presents a similar twofold description of material nature as mahat yoni, the source of birth, and as guna prakrti, that which acts wonderfully through modes. Material nature as the source of birth is also termed mahad-brahman, the great or immeasurable Brahman. Mahad-brahman is nature as the divine creative substance, which is the material cause of everything. Material cause is a term common to both European philosophy (as causa materialis) and Vedanta philosophy (as upadana karana). It means the source of ingredients that make up creation. We get an example of a material cause from the Sanskrit word yoni, which literally means womb. The mother's womb provides the ingredients for the formation of the embryo. Similarly, the immeasurable creative nature provides the ingredients for the formation of the material world in which we live, the seemingly measurable created nature. The clarity of this example forces a question: what about the father, who must impregnate the womb first before it can act as the material cause? This question is answered by Krishna, the speaker of the Bhagavad-gita, in verse 14.4: aham bija-pradah pita, I am the seed-giving father. In Vedanta philosophy, this factor of causation is termed nimitta-matram (the remote cause). It is important to note that by presenting creation as the result of the union of two causes (the material and the remote), the Bhagavad-gita rejects the philosophy of Deus sive natura, the identity of God and nature. In short, though creative nature may be accepted as the direct cause of creation, it is not the self-sufficient cause of creation. The seed with which Krishna impregnates the womb of creative nature is comprised of sarva-bhutanam, all living entities (Bg. 14.3). And Bg. 14.5 explains that when Krishna puts the souls into the womb of material nature, their consciousness is conditioned by three modes, or tri-guna. The modes are three measures of interaction between conscious spirit and unconscious matter. The modes may be compared to the three primary colors, yellow, red and blue, and consciousness may be compared to clear light. The conditioning (nibhadnanti: they do condition) of consciousness upon its entry into the womb of material nature is comparable to the coloration of light upon its passing through a prism. The color yellow symbolizes sattva-guna, the mode of goodness. This mode is pure, illuminating, and sinless. Goodness conditions the soul with the sense of happiness and knowledge. The color red symbolizes the rajo-guna, the mode of passion, full of longings and desires. By the influence of passion the soul engages in works of material accomplishment. The color blue symbolizes tamo-guna, the mode of ignorance, which binds the soul to madness, indolence and sleep. As the three primary colors combine to produce a vast spectrum of hues, so the three modes combine to produce the vast spectrum of states of conditioned consciousness that encompasses all living entities within the universe.
Supersoul—Paramatma-the Supersoul, the localized aspect Visnu expansion of the Supreme Lord residing in the heart of each embodied living entity and pervading all of material nature; Known as Paramatma in Sanskrit, He is the third of Lord Krishna's three purusa incarnations: 1) Maha-Visnu, from whom unlimited universes emanate; 2) GarbhodakaSayi Visnu, who enters each universe and is the source of birth of Brahma; and 3) KsirodakaSayi Visnu, who expands into the heart of every living entity and every atom within the universe. The Supersoul dwells within the hearts of all living beings next to the soul. His spiritual form is four-armed and the size of a thumb. From him come the living entity's knowledge, rememberance and forgetfulness. The Supersoul is the witness and permitter of karma. What He witnesses is punished or rewarded by prakrti (see Bg. 13.23).
Tattva—truth, reality. According to Baladeva Vidyabhusana, Vedic knowledge categorizes reality into five tattvas, or ontological truths: iSvara (the Supreme Lord), jiva (the living entity), prakrti (nature), kala (eternal time) and karma (activity).
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Threefold miseries—This is another feature of the influence of the three modes of material nature. All living entities within this material world are controlled by material nature (prakrti), who subjects them to threefold miseries: adhidaivika-klesa (sufferings caused by the demigods, such as droughts, earthquakes and storms), adhibhautika-klesa (sufferings caused by other living entities like insects or enemies), and adhyatmika-klesa (sufferings caused by one's own body and mind, such as mental and physical infirmities). Daiva-bhutatma-hetavah: the conditioned souls, subjected to these three miseries by the control of the external energy, suffer various difficulties. This suffering is the impetus for seeking answers to the fundamental questions of life: Who am I? Why am I suffering? How can I get free of suffering. Brahman—(1) the infinitesimal spiritual individual soul; (2) the impersonal, all-pervasive aspect of the Supreme; (3) the Supreme Personality of Godhead; (4) the mahat-tattva, or total material substance; This Sanskrit term comes from the root brh, which means to grow or to evolve. In the Chandogya Upanisad 3.14, Brahman is described as tajjalan, as that (tat) from which the world arises (ja), into which it returns (la), and by which is is supported and lives (an). Impersonalists equate Brahman with the brahmajyoti. But in its fullest sense, Brahman is the vastu, the actual substance of the world: 1) Visnu as the Supreme Soul (param brahman), 2) the individual self as the subordinate soul (jiva-brahman), and 3) matter as creative nature (mahad-brahman). Visnu is accepted by all schools of Vaisnava Vedanta as the transcendental, unlimited Purusottama (Supreme Person), while the individual souls and matter are His conscious and unconscious energies (cid-acid-sakti). Intellect,
intelligence—The power of discrimination, in Sanskrit called buddhi, in Greek dinoia. Intelligence is as natural to the jiva as taste is to water or smell is to earth: As there is no separate existence of the earth and its aroma or of water and its taste, there cannot be any separate existence of intelligence and consciousness. (Kapiladeva, SB 3.27.18) Buddhi manifests within each living entity as the ability to distinguish between forms in the field of perception, and as the sense of direction. The mind (manah) imputes emotional values to form and direction (painful, pleasurable, etc.). The false ego (ahankara) lays claim to the field of perception (this is mine etc.). Intelligence, being originally spiritual, can rise above the influence of mind and false ego by buddhi-yoga, as explained in Bhagavad-gita. Narada Muni tells Maharaja Yudhisthira in SB 7.14.38: O King Yudhisthira, the Supersoul in every body gives intelligence to the individual soul according to his capacity for understanding. Therefore the Supersoul is the chief within the body. The Supersoul is manifested to the individual soul according to the individual's comparative development of knowledge, austerity, penance and so on. Since buddhi is awarded to all living entities by the Supersoul according to their knowledge and austerity, when a living entity surrenders completely to Krishna, he is awarded pure intelligence. Surrendering completely to Krishna entails surrendering to the spiritual master by renouncing the emotional values of the mind and the claims of the false ego. When original intelligence is covered by ignorance, it is called tamasa-buddhi. This is the beginning of the material existence of the soul. In Bg. 10.10 Lord Krishna says that buddhi-yoga, the respiritualization of the intelligence, is accomplished by priti-purvakam, the method of loving devotion. See Consciousness, False ego, Mind, Modes of nature, Soul, Subtle body, Supersoul. Ipse dixit (Lat.) He himself has said it. A kind of proof, after the answer that disciples of Pythagoras, an ancient Greek sage, used to give whenever an opponent called the certitude of the sage's doctrine into question. This proof is rejected by modern philosophers.
Sabda—transcendental sound; Sound, especially the Vedic sound, which is the self-evident proof of knowledge. As an authoritative testimony, the third of the three Vaisnava pramanas. Pramana—Evidence, proof. The term refers to sources of knowledge that are held to be valid. In the Brahma-Madhva-Gaudiya Sampradaya, the school of Vedic knowledge that ISKCON represents, there are three pramäëas. They are pratyaksa (direct sense perception), anumana (reason), and sabda (authoritative testimony). Of these three pramanas, sabda is imperative, while pratyaksa and anumana are supportive.
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