Dasha Mula Tattva

©2003 by Sarvabhavana dasa
All Rights Reserved

 

 

All glories to Shri Guru and Gauranga

The Ten Esoteric Truths of the Vedas

Om Vishnupada Shrila Bhaktivinoda Thakura

Translated by Shriman Sarvabhavana Dasa

Edited by Shriman Keshidamana Dasa

DMT: Dedication

Dedicated to Om Vishnupada Paramahamsa Parivrajakacarya Ashtottara-shata Shri Shrimad Nitya-lila-pravishta A.C. Bhaktivedanta Swami Prabhupada, who fourteen times garlanded the globe with the sparkling spiritual gems that are the Dasha-mula-tattva.

DMT: Introduction - The Life and Times of Çréla Bhaktivinode Öhäkura

The importance of this book cannot be overstated, for herein, all the essential teachings of the Vedas are concisely expounded. These gems are revealed by the  spiritual and intellectual brilliance of Shrila Bhaktivinode Thakura, illuminating all who will glance this way with the guiding light of Vedic truth.

In these pages, the devotion of the Thakura to Shri Krishna Chaitanya Mahaprabhu is wonderfully predominant. However, at the time of writing, the start of the twentieth century, the effulgence of Vedic knowledge was all but covered. Misinterpretation, speculation and condemnation were the order of the day as a means of approach to the oldest literature of mankind—the sacred Vedas. Spirituality was outmoded; the darkness of materialism, godless economic development and sensual pursuits were the programme for the 'modern' age. But the Thakura would have none of that.

His life's mission became to re-establish and present in their original pristine purity the tenets of Shri Krishna Chaitanya Mahaprabhu, whom he came to term as the "Eastern Saviour." During March 1486, as the full moon arose, Shri Mahaprabhu appeared in Shri Mayapur Dhama, Navadvipa, West Bengal, India. In the Vedic literature, His advent and activities are foretold, the Shrimad Bhagavatam (11.5.32):

krishna-varnam tvishakrishnam sangopangastra-parshadam
yajnaih sankirtana-prayair yajanti hi su-medhasah

"In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions." 

An incarnation of the Supreme Absolute Truth, Shri Krishna, as a devotee, to teach and mercifully bestow loving devotion to Himself upon ailing mankind.

However, at the time of the Thakura, few knew and fewer still properly practiced the sublime transcendental tenets of Shri Gauranga Mahaprabhu. The pure spiritual lila of the transcendental world, revealed particularly in the Shrimad Bhagavatam, had been misrepresented as equivalent to mundane condemnable activities. False imitationist gurus and devotees were guiding gullible fools on the path to Hell by their perverted practices—and all in the name of Shri Gaura Hari.

A renowned intellectual, poet, scholar, linguist, philosopher of Calcutta and, himself, a respected responsible Deputy Magistrate of the then British Government, were all the ornaments of Shrila Bhaktivinode Thakura, then know as Kedarnatha Datta. Yet, he studied humbly at the feet of his spiritual preceptors—in particular, Shrila Jagannatha dasa Babaji in whose heart the correct parampara understanding of Shri Gauranga Mahaprabhu shone brightly.

The Thakura started a vigorous campaign of Krishna consciousness helped, most notably, by his son, Bimala Prasada, who was to become the celebrated Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada, the spiritual master of Shrila A.C. Bhaktivedanta Swami Prabhupada, who was to spread the teaching of Mahaprabhu globally by founding of the International Society for Krishna Consciousness.

The undaunted efforts of Shrila Bhaktivinode knew no bounds and great success followed his heroic struggles and campaigns.  Books, essays, magazines, poems, songs, and commentaries flowed like the unstoppable Ganges from his pen. Preaching centres for the distribution of the Holy name were founded and the lost site of Shri Gaura Hari's transcendental birth revealed. The nectarine beverage of pure devotion to Shri Krishna flooded the land and is now available worldwide by the efforts of his spiritual descendants. The debt we owe such a devout devotee of Shri Gaura Hari is beyond calculation; let us bow our heads at his feet hoping that the dust thereof will become our only treasure. To this day, reverence for his name increases throughout the world.

In the pages of this book stand proudly the ten pillars of the temple of Vedic Truth erected by the Thakura in his preaching work—the Dasha-mula-tattva. These ten esoteric essential truths were mined from the fertile fields of the Vedic shastra by Shri Nimai Pandit Mahaprabhu. They eloquently contain the whole gamut of Vedic knowledge and all are invited to study, memorise, contemplate and realize them for the successful practice and propagation of Krishna Consciousness. It is a central work of Vaishnavism and the blueprint of the Thakura's blessed teachings with which all spiritual aspirants should be deeply familiar.

In 1896, the Thakura himself predicted that the time was arriving when all philosophies and religions would flow into and find their fulfilment in pure Vaishnava Sanatana-dharma, the eternal religion of all souls toward the Supreme Personality of Godhead, Shri Krishna, as per the teaching of Shri Vishvambhara Gauranga Mahaprabhu. When one attentively and without prejudice studies the Dasha-mula-tattva, one must agree.

To play a small part in the presentation of such perfection is the mercy of Shrila Bhaktivinode Thakura upon the translator, editor and the many souls involved in this first English publication. In particular, we wish to mention H.H. Vipra Mukhya Maharaj for his computer expertise and Shriman Sakshi-gopala Dasa for his assistance in layout and proofreading.

We hope the learned and respected readers will bless us and forgive any errors in our efforts.

Jai Shri Krishna Chaitanya Mahaprabhu.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare

Yours in the service of Shri Guru and Shri Gauranga,

Keshidamana Dasa.

DMT 1: Daça-müla-tattva—The Ten Esoteric Truths

Five centuries after the appearance of Shri Chaitanya Mahaprabhu, numerous scholars are engaged in studies and research in scientific fields in various countries all over the world by His grace alone. As a result of these scholars' endeavours, their thoughts and concepts are spreading far and wide and dissipating darkness from the minds of students worldwide. The students in our country (India) are also assimilating this mundane knowledge in their schools and universities providing proof of alert and open minds. After wading through an ocean of debates and discussions and browsing through different religious propaganda materials, a large section of these students have arrived at the conclusion that no other teacher in the annals of history can compare to Shri Chaitanya Mahaprabhu as a preceptor, and that pure Vaishnavism has no equal as a religion anywhere in the world.

Excited and provoked by such a conclusion, millions of people are sincerely enquiring about the teachings of pure Vaishnavism given by Shri Chaitanya Mahaprabhu. The conviction that man’s religion is one, and not many, has become firmly rooted into the thoughts of learned men and academics. Man’s eternal religion cannot vary according to time and place. In truth, eternal religion is but one—not many. But then, why are there many religions? The answer is that man in his pure state of consciousness has but one eternal religion. However, having become captive and conditioned by matter, man’s religion has diverged into two: temporary or sectarian; and eternal or non-sectarian. Non-sectarian eternal religion does not change according to time, place and people. Whereas the conditioned living entities, having become captive and conditioned by matter, have developed various religions according to the differences of time, place and circumstances. Thus, sectarian religions have accepted different designations and forms in different countries. As and when the conditioned soul becomes free from mundane identifications, by and by his religion becomes non-sectarian. Liberated from all mundane identities man’s religion is one and eternal.

Shri Chaitanya Mahaprabhu’s instructions on man’s eternal religion to the whole world are pure Vaishnavism. It is stated in the Shri Chaitanya-caritamrita Adi-lila (7.164-166):

mathurate pathaila rupa-sanatana
dui senapati kaila bhakti-pracarana
nityananda gosane pathaila gaudadeshe
tinho bhakti pracarila ashesha-visheshe
apani dakshina desha karila gamana
grame grame kaila krishna-nama-pracarana

"Lord Chaitanya dispatched the two generals Rupa Gosvami and Sanatana Gosvami to Vrindavana to preach the bhakti cult. As Rupa Gosvami and Sanatana Gosvami were sent toward Mathura, so Nityananda Prabhu was sent to Bengal to preach extensively the cult of Chaitanya Mahaprabhu. Shri Chaitanya Mahaprabhu personally went to South India, and He broadcast the Holy Name of Lord Krishna in every village and town."

What Shri Chaitanya Mahaprabhu taught the whole world through His generals is also recorded in the Shri Chaitanya-caritamrita Adi-lila (9.36+41):

ataeva ami ajna dilu sabakare
yanha tanha prema phala deha’ yare tare
bharata bhumite haila manushya janma yara
janma sarthaka kari’ kara para-upakara

"Therefore, I order every man within this universe to accept love of Godhead and in turn distribute it to others. One who has taken birth as a human being in the land of India (Bharata-varsha) should make his life successful and work for the benefit of all other people."

Dear readers! Is it then surprising that intelligent and learned men would simply abandon the bandwagons of other religious preachers and desire to follow the teachings of pure Vaishnavism as enunciated by Shri Chaitanya Mahaprabhu, the Supreme Lord of all living entities? It is our duty now to compile Shri Chaitanya’s instructions and present them to the world, as they are. Some demented persons try to exploit this opportunity to mislead the intelligentsia by propagating their own theory fabricated in the factories of their limited minds. Some victims have forfeited the straight and simple path to embrace an almost insurmountable and complicated one, thereby deluding the world and themselves. Now, we must sincerely try to benefit the learned intelligentsia and students, who are worthy of our respect. In all good and auspicious projects, there is no greater hindrance than selfish motives and exploitation. Many are able to knowingly preach a bogus and adulterated spiritual paradigm guided by self-aggrandisement.

Dear readers! We do not harbour ulterior motives of any kind. Monetary gains, fame, position, influence, and leadership—none of these are desirable to us. Our only desire and hope is that the nectar of Shri Chaitanya’s instructions, which we have been able to relish by the saintly devotees' grace, may also be available to everyone.

Recently, a new journal entitled, Shri Chaitanya-mata-bhodhini, (purports to Shri Chaitanya’s precepts) has caught our attention. The authors of this journal took upon themselves the task of globally propagating the creed of Shri Chaitanya in its pristine form. In itself, their resolve stands above stricture. However, the methodology for compiling Shri Chaitanya’s instructions they suggest is, to say the least, alarming. The authors are determined to compile Lord Chaitanya’s precepts from the Sanskrit writings of the Gosvamis. They seem to forget that the essence of the Gosvamis’ books is contained in an unaberrated form in the Bengali treatise—Lord Chaitanya’s biography by Shrila Krishnadasa Kaviraja Gosvami, the Shri Chaitanya-caritamrita. It would more than suffice if Shri Chaitanya’s teachings based on the Shri Chaitanya-caritamrita were to be broadcast worldwide.

An erudite scholar and pure devotee of Shrila Krishnadasa Kaviraja’s stature is rarely found, especially at the present time. And if anyone proudly assumes he can crystallise the essence of Shri Chaitanya’s philosophy from the Gosvami’s writings better than Shrila Kaviraja Gosvami then he is indeed an upstart and a pretender. Our limited intelligence prompts us to believe that when the truths contained in Shri Chaitanya-caritamrita can be delineated and broadcast universally then there can be no lack of knowledge—especially of Shri Chaitanya’s tenets. It is true, however, Shrila Kaviraja Gosvami has presented some parts of the esoteric theology in a cryptic fashion. Then, such Gosvamis treatises as the Six Sandarbhas, Bhakti-rasamrita-sindhu and so on may be studied to properly expand them. Original texts from these works must be located and elaborated upon to make the profound content of Shri Chaitanya-caritamrita unequivocal and comprehensible. It seems that the intention of the authors of ‘Shri Chaitanya-mata-bodhini’ is nothing short of trying to bite off more than they can chew.

Our humble attempt in this book will be to delineate Shri Chaitanya’s nectarine instructions from the Shri Chaitanya-caritamrita. So, dear readers, I place one humble request at your feet. Shri Chaitanya’s teachings are esoteric, scientific and absolute principles. Only an attentive reading will make them comprehensible. The practice nowadays is to read a novel reclining on the bed after supper and before sleep. However, Shri Chaitanya’s teaching must not be treated or read in the same manner. The essence and profound conclusions of the entire Vedic scriptures lie encapsulated in His precepts. The transcendental truths contained in His teachings may only be grasped if and when they are read with proper faith, attentively and in the company of saintly personages, followed by discussions to mine out the gems of truth. Therefore, kindly discard previous habits of browsing and carefully delve into this book which delineates the ten esoteric principles and thereby crown our humble attempt with success.

In His instructions, Shri Chaitanya explained the three esoteric concepts from the scriptures known as: sambandha (eternal relationship), abhidheya (direct application) and prayojana (ultimate necessity). When instructing Shrila Sanatana Gosvami, Lord Chaitanya said (Cc. Madhya 20.143, 146):

veda shastre kahe, sambandha, abhidheya, prayojana
krishna, krishna-bhakti, prema-tina mahadhana
mukhya gauna vritti, kimva anvaya vyatireke
vedera pratijna kevala kahaye krishnake

"In the Vedic literature, Shri Krishna is the central point of attraction, and His service is our activity. To attain the platform of love of Krishna is life’s ultimate goal. Therefore, Krishna, Krishna’s service and love of Krishna are the three great riches of life. When one accepts Vedic literature by dictionary meaning or even by interpretation, i.e. directly or indirectly, the ultimate declaration of Vedic knowledge points to Lord Krishna."

 The Vedic literature is indeed authentic scripture. Whatever is found in the Veda is the absolute truth. The sole aim of the Veda is to reveal Krishna, either directly or indirectly, in some places as the principal topic or in other places as the subordinate topic. Therefore, when discussing the principle of sambandha, the Veda points to Krishna alone. Similarly, devotional service to Krishna is the abhidheya principle and love of Godhead, Krishna, is the singular necessity and ultimate objective of the entire Vedic literature, prayojana. In order to delineate the three principles of sambandha, abhidheya and prayojana we must first discuss the ten esoteric principles as enunciated by Shri Chaitanya.

amnayah praha tattvam harim iha paramam sarva-shaktim rasabdhim
tad bhinnamsamsh ca jivan prakriti-kavalitan tad-vimuktamsh ca bhavat
bhedabedha-prakasham sakalam api hareh sadhanam shuddha-bhaktim
sadhyam tat-pritim evety upadishati janan gaura-candrah svayam sah

"(1) The Vedas are the principal scriptural evidence, which in turn expound the following nine principles: (2) Krishna is the Supreme Absolute Truth. (3) Krishna is omnipotent. (4) He is the fountainhead of all relationships and love. (5) The living entities are His separated parts and parcels. (6) The living entity, due to his constitutional situation as the marginal energy, may come under the sway of the material energy. (7) Again, due to his marginal nature, the living entity in the liberated condition is free of the influence of material nature. (8) The living entity and everything in this material cosmos is simultaneously one and different from the Supreme Lord, Krishna. (9) Pure devotional service is the living entity’s occupation and means. (10) Pure love of Krishna is the living entity’s ultimate goal."

The first principle presents and establishes the evidence, the bona-fide source of information. The second to eighth principles are the concepts of sambandha, as discussed in the Veda. The ninth principle points out the abhidheya principle and the tenth, the prayojana principle. These ten principles are conveniently categorised into pramäna (proof, evidence) and prameya (that to be substantiated). The first, the Vedic literature, is pramäna. The following nine, i.e. the second to tenth principles, are all in the category of prameya, that to be substantiated. Of that nine, the second, third and fourth elaborate upon the supremacy of Krishna, the Absolute Truth. The fifth, sixth and seventh delineate the conditional position of the jiva. The eighth principle discusses the eternal relationship between Krishna, the Supreme Lord and the living entity, jiva. This principle of simultaneous oneness and distinction, bhedäbheda, must be understood and realized as the inconceivable potency of the Supreme Lord. The ninth principle illustrates bhakti as the activity of the jiva and the tenth gives the goal of such activity, krishna-prema. Now each of these principles will be dealt with in detail.

DMT 2: The Veda—The Perfect Proof, Ämnäya

The following karika, Explanatory Verse, gives the definition of amnaya, the Veda:

amnayah shrutayah saksad brahma-vidyeti vishrutah
guru-parampara praptah vishva kartuh hi brahmanah

"Knowledge in the form of scriptural conclusions spoken from guru to disciple in an unbroken disciplic chain beginning from Lord Brahma, the creator of this universe, known also as brahma-vidya, transcendental knowledge, is called amnaya."

This is substantiated in the Mundaka Upanishad (M.Up. 1.1.1; 1.2.13):

brahma devanam prathamah sambabhuva vishvasya karta bhuvanasya gopta
sa brahma-vidyam sarva-vidya-pratishtham atharvaya jyeshtha-putraya praha
yenaksharam purusham veda satyam provaca tam tattvato brahma-vidyam

"The creator, maintainer and first-born demigod Lord Brahma tutored his eldest son, Atharva, in the essence of all knowledge known as brahma-vidya, transcendental Absolute Truth. By this knowledge the Absolute Truth, the Supreme Personality of Godhead, is realised."

The Brihad-aranyaka Upanishad (Br.Up. 2.4.10) states:

asya mahato bhutasya nihshvasitam etad rigvedo yajur
vedah sama vedatharvangirasa itihasah puranam vidya
upanishadah shlokah sutrany anuvyakhyanani sarvani nihshvasitani

"The four Vedas, the Itihasas, Puranas, Upanishads, aphorisms, purports and so on have all emanated from the breath of the Infinite Supreme Controller. The Mahabharata, Ramayana and similar literatures are Itihasas, histories. There are eighteen principal Puranas, headed by Shrimad Bhagavatam and eighteen subordinate Puranas. Out of the prominent one hundred and eight, the principal Upanishads are eleven: the Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brihad-aranyaka and Shvetashvatara. Shlokas are poetic compositions, with specific meters, composed by rishis, philosophers. Sutras are concise aphorisms written by the principal spiritual preceptors, acaryas. And anuvyakhyas are written by the acaryas as purports to the sutras. However, the principal meaning of the word amnaya is Veda."

Thus, Chaitanya-caritamrita declares (Cc. Adi. 7.132):

svatah pramana veda-pramanasiromani
lakshana haite svatah pramanata hani

"The self-evident Vedic literature is the highest evidence of all, but if this literature is interpreted, its self-evident nature is lost."

Further, (Cc. Madhya 6.135, 137):

pramanera madhye shruti pramana pradhana
shruti ye mukhyartha kahe sei se pramana
svatah pramana veda yei satya kahe
lakshana karile svatah pramanya hani haye

"Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. The Vedic version understood directly is first-class evidence. The Vedic statements are self-evident. Whatever is stated there must be accepted. If we interpret according to our own imagination, the authority of the Veda is immediately lost."

The writings of the Gosvamis and the Shri Chaitanya-caritamrita, for example, are anuvyakhayas. Thus, the Veda, Puranas, Ithihasas, Upanishads, shlokas, sutras, and acaryas’ purports are all amnaya, Vedic literature. The Vedic literature has been duly glorified throughout the Shrimad Bhagavatam e.g. (SB 11.14.3, 4, 7, 8):

shri-bhagavan uvaca
kalena nashta pralaye vaniyam veda samjnita
mayadau brahmane prokta yasyam dharmo mad atmakah
tena prokta svaputraya manave
yabhir bhutani bhidyante bhutanam patayas tatha
evam prakriti-vaicitryad bidyante matayo nrinam
parasparyena keshamcit pashanda-matayo’pare

"The Supreme Personality of Godhead said: By the influence of time, the transcendental sound of the Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahma because I, Myself, am the religious principles as enunciated in the Veda."

Lord Brahma spoke this Vedic knowledge to his eldest son Manu, and the seven great sages headed by Bhrigu Muni then accepted the same knowledge from Manu.

All of the many universal species, along with their respective leaders, appeared with different natures and desires generated from the three modes of material nature. Therefore, because of the different characteristics of the living entities within the universe, there are a great many Vedic rituals, mantras and rewards.

Thus, due to the great variety of desires and natures among human beings, there are many different theistic philosophies of life, which are handed down through tradition, custom and disciplic succession. On the other hand, other teachers directly support atheistic viewpoints.

The Brahma-sampradaya is
the Maintainer of the Vedic Religion

From this statement, we can clearly understand that the disciplic succession (parampara) called the Brahma-sampradaya has been flowing down to the present time from the very dawn of creation. The feature of this sampradaya is that the unadulterated knowledge of the Veda has been handed down in an unbroken chain of spiritual preceptors and has thus sustained religious principles—devotion to the Supreme Lord. This unadulterated knowledge is amnaya. Those persons who do not accept the bona-fide nature of the Brahma-sampradaya disciplic succession cannot inspire faith in the evidences of the scriptures. Brahma, the creator of the universe, is a disciple of the Lord of the spiritual sky. Persons who do not accept this are referred to in the Shrimad Bhagavatam as teachers of atheistic viewpoints. Furthermore, those who accept the Shri Krishna Chaitanya sampradaya from Shri Chaitanya Mahaprabhu, but secretly deny the self-perfected process of guru-parampara, disciplic succession, are certainly no better than the followers of Kali-yuga—the age of degradation. In truth, only the most fortunate of souls recognise the unadulterated Vedic knowledge flowing down to us through an unbroken chain of spiritual masters as the best of all evidences. This is Shri Chaitanya's first lesson.

Shrila Jiva Gosvami writes in the Tattva-sandarbha (verses 9, 10):

athaivam shucitanam shri-krishna-vacya-vacakata-lakshana-
sambandha-tad-bhajana-lakshana-vidheya-tat-prema-lakshana-
prayojanakhyanam arthanam nirnayaya pramanam tavad
vinirniyatetatra purushasya bhramadi-dosha-catushtayatvat sutaram
acintyalaukika-vastu-sparshayogyatvac ca tat-pratyakshadinyapi
sadoshani tatas tani na pramananity anadi-siddha-sarva- purusha
paramparasu sarvalaukikalaukika-jnana-nidanatvad aprakrita-
vacana-lakshano veda evasmakam sarvatita- sarvashraya-
sarvacintyashcarya-svabhavam vastu vividishatam pramanam

"The following evidences are presented to ascertain the symptoms of: sambandha, relationship with Krishna as the central figure; abhidheya, the direct process of achieving Him—devotional service; and prayojana, the indispensable necessity—krishna-prema. By nature and construction, human beings are controlled by four inherent shortcomings—illusion, mistakes, cheating, and falsehood. This limits them from experiencing the inconceivable and extraordinary transcendental phenomena. The methods of knowledge they have access to and offer, such as direct sensual perceptions and subsequent theorization, are automatically faulty. Thus, direct perceptions (pratyaksha) and inference (anumana) cannot be included as perfectly authentic evidences. However, for the scientifically minded seekers of the truth, the only substantive source of evidence is the Veda because it has been transmitted, since time immemorial, through an unbroken chain of self-realised and eternally perfected spiritual masters who are the repositories of both material and spiritual knowledge. Their words are supramundane  and transcendental to mundane scrutiny, providing shelter to all seekers, and their knowledge possesses an inconceivably extraordinary nature and influence."

After establishing the substantive proofs of the Veda as the singular source of evidence, Shrila Jiva Gosvami ascertains that the Puranas uphold the Vedic religious principles—and that the Shrimad Bhagavatam is the best source of evidence. The arguments he uses to assert the pre-eminence of the Shrimad Bhagavatam lend support to the writings of the spiritual preceptors who are the authorities on spiritual conclusions—masters such as Brahma, Narada, Vyasa, Shukadeva Gosvami, Vijayadhvaja, Brahmatirtha, Vyasatirtha, Shri Madhvacarya and so on. All the statements regarding these points clearly establish that the disciplic line (sampradaya), beginning with Brahma, is, for the servitors of Shri Krishna Chaitanya, the bona-fide disciplic succession, (guru-parampara). Shri Kavi Karnapura supports this view by reiterating the guru-parampara in his book Gaura-ganoddesha-dipika. The commentator on the Vedanta-sutra, Shri Baladeva Vidyabhushana has fixed and authenticated this disciple succession. Those who deny this disciplic succession are indeed inimical to the followers of Shri Krishna Chaitanya.

In regard to accepting the words of the Veda, it is imperative that one understands they are eternally self-perfected. No interpolation or interpretation is required. The words are direct and unequivocal. For example: Shri Gauranga, the son of mother Saci, is none other than Shri Krishna, the son of Shri Nanda—the meaning is unambiguous. However, the statement: "gangayam ghosah,"—the cowherd village, Ghoshapalli, is in the Ganga—does not communicate a clear meaning, only by surmising can we conclude that the village of Ghoshapalli is situated on the banks of the river Ganga. In Vedic statements, one should not resort to interpretation unless it is clearly necessary.   

The Chandogya Upanishad states:

shyamac chavalam prapadye
shavalac chyamam prapadye

"Through the mercy of Shyama, I seek the shelter of His internal potency, the hladini-shakti. And through the mercy of this potency I seek the shelter of Shyama."

The direct meaning of this Vedic statement is unequivocal. Then, why must one be cajoled into accepting Shri Shankaracarya’s interpretation that shyama (Krishna) indicates harda brahmatva, inner impersonal Brahman-ness? The liberated souls usually engage in worshipping the Divine Couple, Shri Shyamasundra and Shrimati Radhika. This is the obvious and direct meaning of this Vedic statement. Hence, Shri Chaitanya-caritamrita’s declaration—the authority of the Veda is lost by imaginary interpretation—becomes applicable here. Many ways can be adopted to ascertain or surmise the meaning of words. In this regard, Shri Jagadisha has written in his philological compilation, Sabda-shakti-prakasika:

jahat svarthajahat svartha nirudhadhunikadikah
lakshana vividhas tabhir lakshakam syad anekadha

"There are many formulas for interpretation, such as jahatsvartha, ajahatsvartha, nirudha and anika, etc., but all these systems are ineffectual in ascertaining transcendental subject matters. In fact, when they are applied, they create confusion by misconstruing the real meaning."

Shri Shankaracarya postulates that as one is researching the imperceptible, impersonal truth of the Veda, the direct meaning is ineffectual; hence, extrapolations and interpretations are imperative. To this view, the illustrious acarya, Shri Madhvacarya, has posted his rebuttal in his famous philosophical treatise, Tattva-muktavali (Tm. 22):

nangikritabhidha yasya lakshana tasya no bhavet
nasti gramah kutah sima na putro janakam vina

"In ascertaining the pre-eminent meaning of a word, if the direct meaning is not obvious, where is the provision for interpretation? When there is no town, what is the use of arguing about its border? Without a father, how can a son be conceived?"

When the imperceptible object is not to be discovered by the direct meanings of words, the extrapolations, which are merely backup and assisting methods, are impotent. Therefore, an intelligent person discards the effete process of interpretative extrapolation to understand the transcendental Vedic truth and simply depends on the direct and unequivocal meaning of the Vedic words.

Karika, Explanatory Verse

ya adikavaye tene hrida brahma-sanatanam
sa chaitanyah kalau saksad amarjit tam matam shubham
vipralipsa pramadash ca karanapatavam bhramah
manushanam vicareshu syad dhi dosha catushtayam
tad-adhokshaja-tattveshu durnivaryam budhair api
apaurusheya-vakhyani pramanam tatra kevalam
pratyaksham anumanam ca tad adhinataya kvacit

"The Supreme Lord Chaitanya, who impregnated the heart of the first poet and philosopher, Lord Brahma, with the eternal knowledge of the Veda, appeared in Kali-yuga in Navadvipa. He purified the all-auspicious knowledge of the Veda from the contaminating influence of the age and enthroned them in their pristine glory. The four faults inherit in all humans—imperfect senses, falling into illusion, making mistakes and the propensity to cheat—always creep into their conclusions. In ascertaining transcendental subject matters, even the most erudite pandits are not able to free themselves from these four faults. Therefore, especially in regard to supramundane  topics, only the superhuman and divine words of the Veda are the sole evidences. Other proofs like direct sensual perception, inference, comparison, tradition etc. are sometimes pressed into service but only as subordinate evidences to the authority of the Veda."

DMT 3: Çré Kåñëa—The Supreme Absolute Truth

shShnriiThe Çré Chaitanya-caritamåta (20.146) states this Vedic truth:

mukhya gauëa våtti kimva anvaya vyatireke
vedera pratijna kevala kahaye kåñëake

"When one accepts the Vedic literature by dictionary meaning or even by interpretation, i.e. directly or indirectly, the ultimate declaration of Vedic knowledge points to Kåñëa."

The entire Vedic literature in different places, primarily or secondarily, directly or indirectly, in purports or explanations, through innuendoes or inferences, always describes Çré Kåñëa as the Supreme, and no one else. In Chaitanya-caritamåta (Cc. Adi. 2.106) it is stated:

svayam bhagavan kåñëa, kåñëa sarvashraya
parama éshvara kåñëa sarva shastre kaya

"The Personality of Godhead Çré Kåñëa is the original primeval Lord, the source of all other expansions. All the revealed scriptures accept Çré Kåñëa as the Supreme Lord."

And further (Cc. Adi. 2. 65):

advaya jnana tattva vastu kåñëera svarupa
brahma atma, bhagavan, tin tanra rupa

"Lord Kåñëa Himself is the one undivided Absolute Truth, the ultimate reality. He manifests Himself in three features—as Brahman, Paramatma and Bhagavan."

And furthermore (Cc. Adi 2.24-26):

 veda bhagavata upaniñad agama
purëa tattva yanre, kahe, nahi yanra sama
bhakti yoge bhakta paya yanra darashana
surya tena savigraha dekhe deva gaëa
jnana yoga marge tanre bhaje yei saba
brahma atma rupe tanre kare anubhava

"Thus, the Personality of Godhead, Kåñëa, is the original primeval Lord, the source of all other expansions. All the revealed scriptures accept Çré Kåñëa as the Supreme Lord. Lord Çré Kåñëa as the Supreme Lord is the undivided one Absolute Truth, the ultimate reality. He manifests in three features—as Brahman, Paramatma and Bhagavan. The Personality of Godhead is He who is described as the Absolute Whole in the Veda, Bhagavatam, Upaniñads and other transcendental literature. No one is equal to Him. Through their service, devotees perceive the Personality of Godhead, just as the denizens of heaven see the personality of the Sun. Those who walk the path of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localised Paramatma."

Similarly, in the Çvetashvatara Upaniñad (5.4) we find:

eko devo bhagavan vareëyo yoni svabhavan adhitiñthaty ekah

"The Supreme Personality of Godhead, Kåñëa, is worshipable by everyone; for he is eternally present in every living entity."

In defining who is Bhagavan, God, the Çrémad Bhagavatam (SB. 1.3.28) declares:

ete camsha kalah pumsah kåñëas tu bhagavan svayam

"All of these incarnations are either plenary portions or portions of the plenary portions of the Lord, but only Lord Çré Kåñëa is the original Personality of Godhead."

Lord Kåñëa, Himself declares in the Bhagavad-géta (Bg. 7.7):

mattah parataram nanyat kincid asti dhananjaya

"O Conqueror of wealth, there is no truth superior to Me."

Also, Bhagavad-géta (Bg. 15.15):

vedaish ca sarvair aham eva vedyah

"By all the Veda, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Veda."

It is further stated in the Gopala-tapané Upaniñad (Go.Up. 21):

tasmat kåñëa eva paro devas tam dhyayet
tam raset tam bhajet tam yajet
eko vashé sarvagah kåñëa édya
ekopi san bahudha yo vibhati
tam péthastham ye tu bhajanti dhéras
teñam sukham shashvatam netareñam

"Thus, Çré Kåñëa is the Supreme controller. Meditate on Him, glorify loudly His name, serve Him and worship only Him. Çré Kåñëa is the all-pervasive, omnipresent Being who brings everyone under His sway—He alone is worthy of everyone’s worship. Although He is one, yet He manifests and expands Himself in countless forms like Matsya, Kurma, Vasudeva, Sankarñaëa, Karaëodakashayé Viñëu, Garbhodakashayé Viñëu and so on. Equipoised and saintly devotees like Çréla Çukadeva Gosvamé, who worship the transcendental Deity form of the Lord on the altar, are alone eligible to attain eternal bliss. Others, who worship the impersonal Brahman or the Supersoul Paramatma features of the Lord, are not fit to experience this unlimited transcendental bliss."

Paramatma is Çré Kåñëa’s Partial Expansion: a Karika, Explanatory Verse

kåñëamñah paramatma vai brahma taj jyotir eva ca
paravyomadhipas tasyaishvarya murtir na samshayah

"Çré Kåñëa is the only Lord. Paramatma is His part and Brahman His effulgence. Çré Narayaëa in Vaikuëtha is the majestic manifestation of Çré Kåñëa. The Veda and other scriptures clearly show this, clearing all doubt."

The Taittiréya Upaniñad states (Tat.Up. 2.1):

satyam jnanam anantam brahma yo veda nihitam guhayam
parame vyoman so’shnute sarvan kaman saha brahmaëa vipashcita

"The transcendental, eternal and Absolute Truth is Brahman. He is situated within the hearts of all beings as the Paramatma, the Supersoul. The Supreme Truth residing in the Vaikuëtha planets of the spiritual sky as the Lord of all being is Çré Narayaëa. The one who knows this truth attains all transcendental qualities in his communion with the Supreme Brahman—Çré Kåñëa."

In this verse vipashcit Brahman, the erudite Brahman, refers to Lord Kåñëa. In many parts of the Veda, Lord Kåñëa has been described as that Supreme Brahman.

The Çrémad Bhagavatam (SB. 7.10.48) states:

gudham param brahma manuñya-lingam
yan-mitram paramanandam purëam brahma sanatanam

"The Supreme Brahman accepts a human form and takes birth; this is the confidential truth. However, He maintains His transcendental position of eternality and bliss."

The Viñëu Puraëa says:

yatravatérëam kåñëakhyam param brahma narakåtim

"Wherever the Supreme Lord appears in His human form incarnation, He is Kåñëa, the Supreme Brahman."

In the Bhagavad-géta (Bg. 14.27), Lord Kåñëa, Himself, declares:

 brahmaëo hi pratiñthaham

"I am the basis of the impersonal Brahman."

Like this, there are hundreds and thousands of scriptural quotes confirming that Çré Kåñëa is vipashcit Brahman, the Supreme Brahman. Vipashcit, erudite scholar, certainly defines Çré Kåñëa, as erudition is one of the principal qualities among His sixty-four transcendental qualities.

The Bhakti-rasamåta-sindhu enumerates sixty-four transcendental qualities of Çré Kåñëa (Brs.1.11-17):

neta su-ramyangah sarva-sal-lakñaëanvitah
ruciras tejasa yukto baléyan vayasanvitah

"Kåñëa, the Supreme Hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful."

The extraordinary hero, Kåñëa, possesses these transcendental qualities: (1) beautiful features of the entire body; (2) marked with all auspicious characteristics; (3) extremely pleasing; (4) effulgent; (5) strong; (6) ever youthful; (7) wonderful linguist; (8) truthful; (9) talks pleasingly; (10) fluent; (11) highly learned; (12) highly intelligent; (13) a genius; (14) artistic; (15) extremely clever; (16) expert; (17) grateful; (18) firmly determined; (19) an expert judge of time and circumstances; (20) sees and speaks on the authority of the scriptures—the Veda; (21) pure; (22) self-controlled; (23) steadfast, (24) forbearing; (25) forgiving; (26) grave; (27) self-satisfied; (28) possessing equilibrium; (29) magnanimous; (30) religious; (31) heroic; (32) compassionate; (33) respectful; (34) gentle; (35) liberal; (36) shy; (37) the protector of surrendered souls; (38) happy; (39) the well-wisher of devotees; (40) controlled by love; (41) all-auspicious; (42) most powerful; (43) all-famous; (44) popular; (45) partial to devotees; (46) very attractive to all women; (47) all-worshipable; (48) all-opulent; (49) all-honourable; (50) the Supreme controller; (51) changeless; (52) all-cognizant; (53) ever-fresh; (54) sac-cid-ananda-vigrah—possessing a transcendental form of eternality, full of knowledge and absolute bliss; (55) possessing all mystic perfection; (56) has inconceivable potency; (57) uncountable universes are generated from His body; (58) the original source of all incarnations; (59) the giver of salvation to the enemies He kills; (60) the attractor of liberated souls; (61) the performer of wonderful pastimes (especially his childhood pastimes); (62) surrounded by devotees endowed with unsurpassed love of Godhead; (63) the attractor of all living entities in all universes by the expert playing of His flute; (64) possesses unexcelled beauty without rival.

Of these sixty-four qualities, the first fifty are present in the jévas, the living entities, in minute degrees; however, in Lord Kåñëa they are present to an absolute unlimited degree. Again, the first fifty plus the next five qualities are partially manifested in Lord Çiva and the demigods. That fifty-five and the following five, i.e. the first sixty qualities, embellish the character of the Lord of the Vaikuëtha, Çré Narayaëa, in absolute quantity. However, in Çré Kåñëa these sixty qualities are exhibited with extraordinary splendour. Beside these, Çré Kåñëa possesses a further four unsurpassable transcendental traits: (1) léla-madhurya (the performer of wonderful varieties of pastimes, especially in childhood); (2) prema-madhurya (surrounded by devotees endowed with wonderful love of Godhead); (3) rupa-madhurya (possessed of unparalleled beauty); and (4) veëu-madhurya (the most expert flute player). These last four qualities are found only in Kåñëa. Hence, the adjective 'vipashcit' Brahman, supremely erudite Brahman, can only apply to Çré Kåñëa—no one else.