Madhvaon Brahma Sūtra 1.1.1

The word ‘ then * is used as being auspicious and it denotes immediate consecution (in respect of eligibility); and the word ‘ therefore ’ points to a reason. The Garuda Purana says accordingly—e( All the aphorisms invariably begin with the (initial) words ‘ then ’ and ‘ therefore.’ What is the reason therefor ? What is their import ? O Knowing one, what makes them so highly important ? Be pleased to explain this to me, O Brahma, so that I may rightly understand them. Thus requested by Narada, Brahma, the foremost among the wise, declared as follows. The word 1 then ’ is used to denote the im- mediate consecution in respect of eligibility, and also to serve as an auspicious expression. And the word ‘ therefore ’ is used to convey a reason ; or it may mean ‘ through the grace of the all-pervading Lord *; for it has been given out that He propels the activities of the minds of all. When the Supreme Vishnu wished to create the world, two things first came out (of Him), the sacred syllable ‘ Om’ and the word ‘ Atha’ (then). They are, therefore, the first in order. And thirdly was given out the word ' Atah ’ (therefore), which tells us further that He is the reason (of this enquiry). The syllable ‘ A ’ which, (like its soul), pervades all speech, declares the Supreme Brahman. The syllables * ta ’ and ‘ tha ’ whose presiding deity is Prana signify His pervasion and im- mutable essence. Hence all these are considered by the wise to be fit for being pronounced at the commence- ment. The great seers having thus perceived the true power and force of the words ‘ atha ’ and ‘ atah ’ use them alone in the beginning of aphorisms.” And in the Bhagavata-Tantra, eligibility is thus described—" The eligible persons are in fact of three classes, the lowest, the middling, and the highest. Of these the lowest class comprises men of the highest order. To the middling class belong the sages and the celestial musicians (Gandharvas); and the gods are of the highest class. This is the classification based upon nature. Again there is the further classification based on merit. He is said to belong to the lowest class who is only devoted to the highest Lord and has mastered scripture; he is of the middling class who markedly unites unto these the qualifications of tranquillity, &c. ; and he is accounted to be of the highest class who, in addition, perceives the futility and the perishable charac- ter of all things from the four-faced Brahma down to the clump of grass, and who, thus rising above desires, resigns himself to the feet of the Lord Vishnu, and in Him sees all his works secure. Further on, this is established in the Sutras, ‘ Of him who has studied all the Vedas,’ and, * Not without difference.’ (III. 4-12-13). (To the same effect) there are the following scriptural texts also. ‘ When he has devoted his mind to the Lord, controlled the senses, eschewed pleasures, become indifferent to hopes and fears, and perceived things as they are, he shall find the Lord within himself.’—(Bri. U. IV. 4-23). He that is fit to attain the knowledge of Brahman shall, consider well and realise the futility of the other worlds to be reached in virtue of (good) deeds, and shall subdue his desires; for the eternal world (of bliss) is not attainable by deeds (which can only yield results that are not eternal).” ‘ That he may know Him well, he shall dutifully seek a preceptor who is learned in scripture and devoted to the Lord.’—(Ath. U. I. 2-12). ‘ But to him is the Lord accessible, whom He chooses out of grace, and to him the Lord reveals Himself,’— (Kath. U. II-23), 1 To him whose devotion to the Lord is intense and who is in due measure devoted to the pre- ceptor as well as to the gods,—to him all the things imparted in instruction become evident and shine in his spacious mind.’—(Sv. U. vi-23). And in the Vyoma Samhita, it is said thus—“ Even those of the lowest caste devoted to the Lord are eligible for initiation in respect of the knowledge of the sacred names of the the Lord; while women, Sudras, and vile Brahmans are allowed to obtain knowledge from Tantra works as explained in part by others, but not from a regular study of such works. Those of the first three castes who are sincerely devoted to the Lord Hari (the purifier) are fit to acquire knowledge as given in the Vedic texts. And the women (of the celestial order) are also eligible for the study of Scripture ; and they are Urvasi, Yami (the wife of Yama), Sachi and other goddesses, (as also the wives of Rishis). As without the grace of the Lord there can be no release, and without knowing Him, His high grace can- not be obtained, (and without an enquiry into the Holy Word and meditation on Him, such knowledge cannot be obtained), the enquiry into Brahman * ought to be made.’ In a simple or complex sentence, that word or clause may be supplied as an ellipsis, without which (word or clause) the meaning of the sentence would be incomplete, but need not be so supplied where this can be dispensed with, such is the rule of the learned. (Brihat Samhita.) * Here' among the eligible, He who knows Him thus attains to immortality. For there is no other way lead- ing unto Him.’ (T. A. iii-12). ‘ I am indeed highly beloved of the wise and the wise are beloved of me.’ B.G. VII-17). He, * the gracious Lord is reached by him whom He chooses.’ * Verily, the Lord is to be seen, to be heard, to be thought about and to be contemplat- ed.’ (Bri. U. VI. 5-6). So say the Srutis and Smritis. By righteous deeds alone, the lowest measure of the grace of the Lord is said to be obtainable ; by study and such other things, a higher measure; but by knowledge only is the full measure of the grace of the Lord (obtain- able). And it is said that through the lowest measure of divine grace, one enters Svarga (the world of Indra) ; by the still higher grace one acquires a place in the (celes- tial) sphere underneath the Janalôka; and only by His perfect grace does the soul attain salvation. To hear (to study) the scripture, to reflect on the things taught therein, and to meditate thereon and to be intensely de- voted to God are the only means of securing the full and direct realisation of the Lord; no other means is held to be of such primary importance. For, except by these means, no one has ever acquired that knowledge. (Nara- diya Purana). And the term Brahman primarily denotes Vishnu only : for there are Scriptural passages which run thus : “ He who abiding in the sea is but slightly known by the wise* who transcends perception, who is eternal, who holds sway over all beings, from whom the Great Mother of the world issued forth, and by whom the souls are brought into the world of life bound up with their actions (Karma), and imprisoned in the five elements.”—And after this, “ He is the embodiment of pure wisdom, is con- sciously active, and is, as the wise say, the one Lord of the world.” (Mn. i). From this subsequent statement (We know Narayana, we contemplate Vasudeva), and therefore, may Yishnu impel us (towards good). (Mn. i). It is evident that Vishnu is referred to in the previous pas- sage. But other words (names) occurring in the passage^ cannot however, lead to other (deities being taken as the highest Lord). For--‘ From Him (the names of) the things of the world derive their connotation; and conse- quently all the names cannot be interpreted to denote (any of the deities forming part of) the world. That Lord is said to be Vishnu whom all the words (by their connotation) declare ’ (Bhâllaveya Sruti). ‘ To Him all the rest of the world goes, (to Him) who is carefully enquired into, and bears all alone the names of all the gods.’—(Rv. X. 82-3). Here the expression ‘ all alone ’ precludes other deities from being the denotation of all names (words). In the navel of the Unborn (Vishnu), that thing is set on which all the worlds stand(Rv. X. 82-6). This is a well-known indication of Vishnu. It is not fit to give up a well-established meaning for the sake of auother; for it is said in the Skanda ‘ To Him is (our) obeisance made in whose navel has grown up the lotus, the prop of the worlds, as referred to in the Sruti, ‘ In the navel, of the Unborn’—to Him the glorious Vishnu who is the cause of all the states of the world and the sole author of the universe.’ Another text which refers to . the same subject says, ‘ (He) who is far above the heavens (Sri) and farther away from the earth (Bhumi) ’ and so on (Rv. X. 82-5). Again in the Sruti, Lakshmi says ‘ I can make whomsoever I like, I can make the Fierce, Brah- ma (the four-faced), the sage, the intelligent (Rv. X. 125-5) > * and concludes by saying ‘ And my cause dwells on the waters of the sea ’ (Rv. X. 125-7). Here according to the settled acceptation and the indicatory circumstan- ces, the Fierce is Rudra, and it is Narayana (that dwells) on the waters of the sea. When there is nothing to the contrary, the accepted (meaning) is not to be abandoned. According to the aforesaid reasoning, all Scripture de- clares Him alone. ‘ In the Vedas, in the Ramayana, in the Puranas and in the Maha Bharata, in the beginning, in the middle and at the end, yea everywhere, Vishnu is sung ’—in the three divisions of the Harivamsa. The contradiction of other works is not (to be regarded). For it is said in the Yaraha Purana * Now I shall create such things as would soon engender doubt and miscon- ception among men; mighty Rudra, thou too hadst better have misleading works produced (by Dadichi, etc.). Let the people be made to see what is not true and what is against truth. Make thyself well-kndwn to the world and spread darkness with regard to me.’ Also in the Skanda Purana cerebrating the supremacy of Siva, this is said.1O, Undecaying one, the moment thou skouldst, in wrath, turn thy face away from them, Brahma, Isana and other gods would be doomed to miseries worse than those inflicted upon the basest of the base’; and in the Brahma Vaivarta Purana which seeks to exalt Brahma, it is said : ‘ Neither I nor Siva nor others can lay claim to even a small frac- tion of His power. As the child sports with its toys, so does Achyuta with us.’ And no such statement is to be found in the works declaring the supremacy of Vishnu, and so it has been said, “ Now I shall create, etc.” The Sutrakara states the characteristics of Brahman (thus):—