|NITAAI-Veda.nyf > All Scriptures By Acharyas > Baladeva Vidyabhushana > Prameya Ratnavali > Second Prameya|
TEXT 1 (a)
athakhilamnaya-vedyatvam. yatha shri-gopalopanishadi
yo 'sau sarvair vedair giyate. iti.
sarve veda yat-padam amananti
tapamsi sarvani ca yad vadanti
atha—now; akhila—all; amnaya—by the Vedas; vedyatvam—the state of being known; yatha—just as; shri-gopala-upanishadi—in the Gopala-tapani Upanishad; yah—who- asau—He; sarvaih—by all; vedaih—the Vedas; giyate—is glorified; iti—thus; kathake—in the Katha Upanishad; sarve—all; vedah—the Vedas; yat—whose; padam—lotus feet; amananti—worship; tapamsi—austerities; sarvani—all; ca—and; yat—whom; vadanti—glorify.
2. The Supreme Personality of Godhead is known by study of the Vedas:
The Gopala-tapani Upanishad confirms this: "All the Vedas proclaim the glories of the Supreme Personality of Godhead."
And the Katha Upanishad (1.2.15) also confirms it: "All the Vedas worship the Supreme Lord's lotus feet, and all austerities proclaim His glories."
TEXT 1 (b)
vede ramayane caiva
purane bharate tatha
adav ante ca madhye ca
harih sarvatra giyate
shri-hari-vamshe—in the Hari-vamsha; ca—and; vede—in the Vedas; ramayane—in the Ramayana; ca—and; eva—certainly; purane—in the Puranas; bharate—in the Mahabharata; tatha—in the same way; adau—in the beginning; ante—in the middle; ca—and; madhye—in the middle; ca—and; harih—the supreme Personality of Godhead; sarvatra—everywhere; giyate—is glorified.
The Hari-vamsha states: "In the Vedic literature, including the Ramayana, Puranas ad Mahabharata, from the very beginning (adau), to the end (ante ca), as well as within the middle (madhye ca), only Hari, the supreme Personality of Godhead, is explained."
veda gayanti madhavam sarve
vedantah kila sakshad
apare tebhyah paramparaya
sakshat—directly; paramparabhyam—systematically; vedah—the four Vedas; gayanti—glorify; madhavam—Lord Madhava; sarve—all; vedantah—the Vedanta-sutras; kila—indeed; sakshat—directly; apare tebhyah—other Vedic literatures; paramparaya—systematically.
The four Vedas, Vedanta-sutras, and supplementary Vedic literatures, all directly and systematically glorify the Supreme Personality of Godhead, Lord Madhava.
kvacit kvacid avacyatvam
yad vedeshu vilokyate
kartsnena vacyam na bhaved
iti syat tatra sangatih
anyatha tu tad arambhe
vyarthah syad iti me matih
kvacit kvacit—here and There; avacyatvam—indescribableness; yat—which; vedeshu—in the Vedas; vilokyate—is observed; kartsnena—with completeness; vacyam—able to be described; na—not; bhavet—may be; iti—thus; syat—is; tatra—there; sangatih—the appropriate interpretation; anyatha—otherwise; tu—indeed; tat—that; arambhe—endeavor; vyarthah—useless and illogical; syat—is; iti—thus; me—my; matih—opinion.
At different places in the Vedic literatures the absolute truth is said to be indescribeable. This means that His qualities are unlimited and He cannot be adequately described. It is my opinion that any other interpretation of this is illogical and senseless.
naivety ahur vipashcitah
shabda—of words; pravritti—employment; hetunam—of the causes; jati—of birth; adinam—and other things (qualities, activities, manes, etc.); abhavatah—because of the non-existance; brahma—of the Supreme; nirdharmikam—without attributes; vacyam—description; na—not; eva—certainly; iti—thus; ahuh—speak; vipashcitah—those who understand the Supreme.
They who understand the actual nature of spirit never say that the supreme never takes birth, or that He is devoid of qualities, pastimes and names, which constitute the realm describable by words. those who are learned do not say that the Supreme cannot be described by words.
sarvaih shabdair avacye tu
lakshana na bhaved atah
lakshyam ca na bhaved dharma--
hinam brahmeti me matam
sarvaih—by all; shabdaih—words; avacye—not describeable; tu—indeed; lakshana—character; na—not; bhavet—is; atah—therefore; lakshyam—characterizeable; ca—and; na—not; bhavet—may be; dharma—of attributes; hinam—devoid; brahma—the Supreme Absolute; iti—thus; me—my; matam—opinion.
I do not consider that the Absolute Truth is without attributes and therefore beyond the descriptive power of words.