Adhyaya 1 Pada 2 - AdhikaraNa 7
"VaishvAnara" is the Supreme Personality of Godhead
Introduction by shrIla Baladeva VidyAbhUShaNa
ViShaya: The ChAndogya UpaniShad says (5.11.1): ko nu AtmA kiM brahmeti (Who is the AtmA? Who is the Supreme Personality of Godhead?), and (5.11.6) AtmAnam evaM vaishvAnaraM sampraty adhyeShi tam eva no bruhi (You know about VaishvAnara. Please describe Him.) and (5.18.1) yas tv enam evaM prAdesha-mAtram abhivimAnam AtmAnaM vaishvAnaraM upAste sa sarveShu lokeShu sarveShu bhUteShu sarveShu Atmasu annam atti (One who meditates on VaishvAnara, who is the size of the distance between the thumb and forefinger, and who is present in all worlds, in all elements, and in all hearts, eats food and is nourished.) and (5.18.2) etasya ha vA etasyAtmano vaishvAnarasya mUrdhaiva su-tejAsh cakShur vishvarUpaH prANaH pR^ithag-vartmA sandeho bahulo vastir eva vayiH pR^ithivy eva pAdAv ura eva vedir lomAnir bahir hR^idayaM gArhapatyo mano .anvAhAryapacana Asyam AhvanIyaH (Heaven is the head of VaishvAnara, the sun is His eye, the wind is His breath, the sky is His body, the oceans are His bladder, the earth is His feet, the sacrificial arena is His chest, the sacrificial grass is His head, the gArhapatya fire is His heart, the anvAhAryapacana fire is His mind, and the AhavanIya fire is His mouth).
SaMshaya: Is the VaishvAnara the fire of digestion, the demigod Agni, the fire element, or Lord ViShNu?
PUrvapakSha: The word vaishvAnara is commonly used in all these four meanings, so its meaning in this passage is unclear.
SiddhAnta: The conclusion follows.
SUtra 25
vaishvAnaraH sAdharaNa-shabda-visheShAt
vaishvAnaraH—VaishvAnara; sAdharaNa—common; shabda—word; visheShAt—because of the distinction.
The ambiguous word "vaishvAnara" (in this passage of ChAndogya UpaniShad refers to the Supreme Personality of Godhead) because the qualities described here (are appropriate for the Lord).
Purport by shrIla Baladeva VidyAbhUShaNa
The word vaishvAnara here refers to Lord ViShNu. Why? The sUtra says sAdharaNa-shabda-visheShAt (because the qualities described here are appropriate for the Lord). This is the meaning: Even though the word vaishvAnara has many meanings, here it means "Lord ViShNu." The description beginning with the phrase "Heaven is His head" clearly show that vaishvAnara here means Lord ViShNu. Also, the words AtmA and brahma generally refer to Lord ViShNu. The result one obtains by knowing vaishvAnara is the same as the result of knowing Lord ViShNu. The scriptures say yatheShikA tulam (As reeds are burned by fire, so are sins burned into nothing by VaishvAnara). This clearly shows that VaishvAnara here is Lord ViShNu (for only Lord ViShNu has the power to negate sins). The word vaishvAnara is composed of the two words vishva (all) and nara (human beings), and thus means "He who is the resting place of all human beings." For these reasons the word vaishvAnara here must mean "Lord ViShNu."
Furthermore, he says:
SUtra 26
smaryamANam anumAnaM syAd iti
smaryamANam—described in the smR^iti-shAstra; anumAnaM—inference; syAd—is; iti—thus.
This may also be inferred from the statements of the smR^iti-shAstra.
Purport by shrIla Baladeva VidyAbhUShaNa
The word iti here means "this is the reason." In Bhagavad-gItA (15.14), Lord KR^iShNa says:
ahaM vaishvAnaro bhUtvA
prANinAM deham AshritaH
"I am the vaishvAnara in the bodies of all living entities."*
In these words the smR^iti-shAstra affirms that the VaishvAnara is Lord ViShNu. From this statement it may also be understood that the vaishvAnara in the ChAndogya UpaniShad is also Lord ViShNu.
Now he refutes the idea that vaishvAnara refers to the fire of digestion.
SUtra 27
shabdAdibhyo .antaH pratiShThAnAc ca neti cen na tathA dR^iShTy-upadeshAd asambhavAt puruSha-vidham api cainam adhIyate
shabda—the words; AdibhyaH—beginning with; antaH—within; pratiShThAnAt—because of abiding; ca—and; na—not; iti—thus; cet—if; na—not; tathA—thus; dR^iShTi—sight; upadeshAt—from the teaching; asambhavAt—because of being impossible; puruSha—a person; vidham—the nature; api—also; ca—and; enam—Him; adhIyate—is read.
If (it is said the "vaishvAnara" here) cannot (be Lord ViShNu) because many words here refute this idea and because (the "vaishvAnara" is said here) to reside in the heart, (then I say) no because the teaching (of the scriptures is that one should) meditate (on Lord ViShNu in the heart) in this way, because it is not possible (to interpret the word here to mean anything else), and because (the text here describes the {.sy 168}vaishvAnara") as a person with a humanlike form.
Purport by shrIla Baladeva VidyAbhUShaNa
The objection may be raised: The vaishvAnara here cannot be Lord ViShNu. The text says ayam agnir vaishvAnaraH (This is the vaishvAnara fire). Because these words prove that vaishvAnara here means fire, the passage hR^idayaM gArhapatyo mano .anvAhAryapacana Asyam AhvanIyaH (the gArhapatya fire is His heart, the anvAhAryapacana fire is His mind, and the AhavanIya fire is His mouth) presents the vaishvAnara as a group of three fires. The vaishvAnara is fire, and not Lord ViShNu, because vaishvAnara is said to be the resting place of prANa (breath) and again because the Vedas say vaishvAnara stays within the heart of the living entity.
Here the sUtra answers this objection by saying cen na, which means "if it is said that the vaishvAnara is fire, then I say no." Why? The sUtra says tathA dR^iShTy-upadeshAd asambhavAt puruSha-vidham api cainam adhIyate (because the teaching of the scriptures is that one should meditate on Lord ViShNu in the heart in this way, because it is not possible to interpret the word here to mean anything else, and because the text here describes the vaizvAnara) as a person with a humanlike form). TathA here means {.sy 168}by considering to be the fire of digestion," dR^iShTi, means "meditation on Lord ViShNu," and asambhavAt means "it is not possible to interpret the word vaishvAnara to mean anything but Lord ViShNu because the text of the UpaniShad says that heaven is the head of the vaishvAnara and the other parts of the world are other parts of the body of vaishvAnara." Furthermore, the shatapatha BrAhmaNa (10.6.1.11) says sa yo hy etam evAgniM vaishvAnaraM puruSha-vidhaM puruShe .antaH pratiShTitaM veda (He knows the agni vaishvAnara, who has a humanlike form and who stays in the hearts of the living entities). If the word vaishvAnara is interpreted to mean {.sy 168}fire," then the explanations here that the vaishvAnara resides in the hearts of the living entities may be accepted but not the statement that vaishvAnara has a humanlike form. If vaishvAnara is interpreted to mean Lord ViShNu, then both statements may be easily accepted.
Next he refutes the idea that vaishvAnara means either the demigod Agni or the element fire.
SUtra 28
ata eva na devatA bhUtaM ca
ataH eva—therefore; na—not; devatA—demigod; bhUtam—element; ca—and;
For the same reasons "vaishvAnara" is neither the demigod Agni nor the element fire.
Purport by shrIla Baladeva VidyAbhUShaNa
The objector may say: Because the demigod Agni is very powerful and great it may indeed be said that heaven is his head and (the other parts of the world are parts of his body), and the same may also be said of the fire element. This is so because of the following description of /Rg Veda (10.88.3): yo bhAnunA pR^ithivI dyAm utemAm AtatAna rodasI antarIkSham (Agni, in his form of the sun, is spread through the earth, heaven, and everything between).
Even if this be said, still I say no. Why? The sUtra says ata eva (therefore), which means "for the reasons already given vaishvAnara is neither the demigod Agni nor the element fire." The words of this mantra of the /Rg Veda are flattery only.
AvataraNikA:In the opinion of Jaimini the word agni may also directly mean "The Supreme Personality of Godhead," just as the word vaishvAnara does.
SUtra 29
sAkShAd apy avirodhaM jaiminiH
sAkShAt—directly; api—also; avirodham—without contradiction; jaiminiH—Jaimini.
Jaimini is of the opinion that the word "agni" may be interpreted to directly mean "The Supreme Personality of Godhead," and there is no inconsistency in this.
Purport by shrIla Baladeva VidyAbhUShaNa
Just as the word vaishvAnara, interpreted to mean either "the leader (nara) of the world (vishva) or "the proprietor of all human beings (nara) in the universe (vishva)," is name of the Supreme Personality of Godhead, the original cause of all causes, in the same way the word agni, interpreted to mean "the leader of all," is also a name of Lord ViShNu. Jaimini Muni considers that there is no contradiction in these interpretations because they are based on the specific meanings of each word.as component parts.
The objector may say: How can the limitless Supreme Personality of Godhead become the size of the distance between the thumb and forefinger, (as vaishvAnara is said to be in this passage of the UpaniShad)?
To answer this question he says:
SUtra 30
abhivyakter ity AshmarathyaH
abhivyakteH—because of manifestation; iti—thus; AshmarathyaH—Ashmarathya.
Ashmarathya is of the opinion that the Supreme Personality of Godhead appears in this way (a size the distance between the thumb and forefinger) because He manifests Himself (in the heart of His devotee).
Purport by shrIla Baladeva VidyAbhUShaNa
Lord ViShNu appears in this way in the hearts of His devotees, who have the eyes to see Him. This is the opinion of Ashmarathya.
SUtra 31
anusmR^iter iti bAdariH
anusmR^iteH—because of meditation; iti—thus; bAdariH—BAdari Muni.
The Supreme Personality of Godhead is thought to be this small size because that conception is very convenient for meditation. This is the opinion of BAdari.
Purport by shrIla Baladeva VidyAbhUShaNa
Because the Supreme Lord is meditated as residing in the heart, and because the heart itself is the size of the distance between thumb and forefinger, the Lord is thought to be the size of the distance between thumb and forefinger also.
SUtra 32
sampatter iti jaiminis tathA hi darshayati
sampatteH—because of transcendental opulences; iti—thus; jaiminiH—Jaimini; tathA—in this way; hi—because; darshayati—the shruti-shAstra declares.
(The Supreme Personality of Godhead can assume this very small size) because of His transcendental powers and opulences. This is the opinion of Jaimini. (It is known that the Supreme Personality of Godhead assumes this very small size) because shruti-shAstra reveals (this information).
Purport by shrIla Baladeva VidyAbhUShaNa
The Supreme Personality of Godhead can become the size of the distance between the thumb and forefinger because of His sampatti, His transcendental opulence in the form of inconceivable potencies. This action does not limit or restrict the Lord in any way. Jaimini thinks in this way. Why? He says tathA hi darshayati (It is known that the Supreme Personality of Godhead assumes this very small size because shruti-shAstra reveals this information). The word hi here means "because."
The shruti-shAstra says tam ekaM govindaM sac-cid-Ananda-vigraham (The Supreme Personality of Godhead is Govinda, who transcendental form is eternal and full of knowledge and bliss) and eko .api san bahudhA yo .avabhAti (Although He is one, the Supreme Personality of Godhead manifests as many). In this way the shruti-shAstra teaches that by His inconceivable potencies many contradictory qualities are simultaneously present in the Supreme Personality of Godhead. Some of these contradictory qualities are that even though His Himself all transcendental knowledge, he still has a body, and even though He is one, He is also many. Later in this book this will be explained in detail. The Supreme Personality of Godhead is simultaneously all-pervading and of a small size. There is no fault in saying this.
SUtra 33
Amananti cainam asmin
Amananti—they declare; ca—also; enam—this; asmin—in Him.
(The AtharvaNikas) say this of Him.
Purport by shrIla Baladeva VidyAbhUShaNa
The AtharvaNikas declare that this inconceivable potency is present in the Supreme Lord. In the Kaivalya UpaniShad (21) the Lord says apANi-pAdo .aham acintya-shaktiH (Although I have no hands or feet, I still have inconceivable potencies). shrImad-BhAgavatam (3.33.3) says Atmeshvaro .atarkya-sahasra-shaktiH (My dear Lord, You are self-determined and are the Supreme Personality of Godhead for all living entities. For them You created this material manifestation, and although You are one, Your diverse energies can act multifariously. This is inconceivable to us*).
These different opinions do not contradict each other. The Skanda PurAna explains:
vyAsa-citta-sthitAkAshAd
avicchinnAni kAnicit
anye vyavaharanty etad
urI-kR^itya gR^ihAdivat
"Other sages take up small portions broken from the vast sky of VyAsadeva.as opinions just as houses and other enclosures take up a small portion of the vastness of space."
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