| M1095: Sri Isopanishad / Śrī Īśopaniṣad |
| ☆☆☆☆ Gita, for Lord Krishna |
| [[Title_alias]] |
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Sri Isopanisad, Sri Ishopanishad, Śrī Īśopaniṣad / 神之奥义 |
| [[Keywords]] |
| Krishna, Isopanisad, Ishopanishad, Vedas, Upanishad, Bhagavad-gita, 博伽梵歌, 吠陀经, 奥义书 |
| [[Mantra_iast]] |
Śrī Īśopaniṣad / Sri Ishopanishad |
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• [ Īśo Invocation: ] oṃ pūrṇam adaḥ pūrṇam idaṃ pūrṇāt pūrṇam udacyate | pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate || ———— The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance. |
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• [ Īśo 1: ] īśāvāsyam idaṃ sarvaṃ yat kiñca jagatyāṃ jagat | tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanaṃ || ———— Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong. |
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• [ Īśo 2: ] kurvan eveha karmāṇi jijīviṣec chataṃ samāḥ | evaṃ tvayi nānyatheto asti na karma lipyate nare || ———— One may aspire to live for hundreds of years if he continuously goes on working in that way, for that sort of work will not bind him to the law of karma. There is no alternative to this way for man. |
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• [ Īśo 3: ] asuryā nāma te lokā andhena tamasāvṛtāḥ | tāṃs te pretyābhigacchanti ye ke cātma-hano janāḥ || ———— The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance. |
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• [ Īśo 4: ] anejad ekaṃ manaso javīyo nainad devā āpnuvan pūrvam arṣat | tad dhāvato anyān atyeti tiṣṭhat tasmin apo mātariśvā dadhāti || ———— Although fixed in His abode, the Personality of Godhead is swifter than the mind and can overcome all others running. The powerful demigods cannot approach Him. Although in one place, He controls those who supply the air and rain. He surpasses all in excellence. |
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• [ Īśo 5: ] tad ejati tan naijati tad dūre tad v antike | tad antar asya sarvasya tad u sarvasyāsya bāhyataḥ || ———— The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, and yet He is outside of everything. |
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• [ Īśo 6: ] yas tu sarvāṇi bhūtāny ātmany evānupaśyati | sarva-bhūteṣu cātmānaṃ tato na vijugupsate || ———— He who systematically sees everything in relation to the Supreme Lord, who sees all living entities as His parts and parcels, and who sees the Supreme Lord within everything never hates anything or any being. |
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• [ Īśo 7: ] yasmin sarvāṇi bhūtāny ātmaivābhūd vijānataḥ | tatra ko mohaḥ kaḥ śoka ekatvam anupaśyataḥ || ———— One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What, then, can be illusion or anxiety for him? |
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• [ Īśo 8: ] sa paryagāc chukram akāyam avraṇam asnāviraṃ śuddham apāpa-viddhaṃ | kavir manīṣī paribhūḥ svayambhūr yāthātathyato arthān vyadadhāc chāśvatībhyaḥ samābhyaḥ || ———— Such a person must factually know the greatest of all, the Personality of Godhead, who is unembodied, omniscient, beyond reproach, without veins, pure and uncontaminated, the self-sufficient philosopher who has been fulfilling everyone’s desire since time immemorial. |
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• [ Īśo 9: ] andhaṃ tamaḥ praviśanti ye avidyām upāsate | tato bhūya iva te tamo ya u vidyāyāṃ ratāḥ || ———— Those who engage in the culture of nescient activities shall enter into the darkest region of ignorance. Worse still are those engaged in the culture of so-called knowledge. |
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• [ Īśo 10: ] anyad evāhur vidyayā- nyad āhur avidyayā | iti śuśruma dhīrāṇāṃ ye nas tad vicacakṣire || ———— The wise have explained that one result is derived from the culture of knowledge and that a different result is obtained from the culture of nescience. |
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• [ Īśo 11: ] vidyāṃ cāvidyāṃ ca yas tad vedobhayaṃ saha | avidyayā mṛtyuṃ tīrtvā vidyayāmṛtam aśnute || ———— Only one who can learn the process of nescience and that of transcendental knowledge side by side can transcend the influence of repeated birth and death and enjoy the full blessings of immortality. |
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• [ Īśo 12: ] andhaṃ tamaḥ praviśanti ye asambhūtim upāsate | tato bhūya iva te tamo ya u sambhūtyāṃ ratāḥ || ———— Those who are engaged in the worship of demigods enter into the darkest region of ignorance, and still more so do the worshipers of the impersonal Absolute. |
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• [ Īśo 13: ] anyad evāhuḥ sambhavād anyad āhur asambhavāt | iti śuśruma dhīrāṇāṃ ye nas tad vicacakṣire || ———— It is said that one result is obtained by worshiping the supreme cause of all causes and that another result is obtained by worshiping what is not supreme. All this is heard from the undisturbed authorities, who clearly explained it. |
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• [ Īśo 14: ] sambhūtiṃ ca vināśaṃ ca yas tad vedobhayaṃ saha | vināśena mṛtyuṃ tīrtvā sambhūtyāmṛtam aśnute || ———— One should know perfectly the Personality of Godhead Śrī Kṛṣṇa and His transcendental name, form, qualities and pastimes, as well as the temporary material creation with its temporary demigods, men and animals. When one knows these, he surpasses death and the ephemeral cosmic manifestation with it, and in the eternal kingdom of God he enjoys his eternal life of bliss and knowledge. |
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• [ Īśo 15: ] hiraṇmayena pātreṇa satyasyāpihitaṃ mukhaṃ | tat tvaṃ pūṣann apāvṛṇu satya-dharmāya dṛṣṭaye || ———— O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee. |
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• [ Īśo 16: ] pūṣan ekarṣe yama sūrya prājāpatya vyūha raśmīn samūha tejo | yat te rūpaṃ kalyāṇa-tamaṃ tat te paśyāmi yo asāv asau puruṣaḥ so aham asmi || ———— O my Lord, O primeval philosopher, maintainer of the universe, O regulating principle, destination of the pure devotees, well-wisher of the progenitors of mankind, please remove the effulgence of Your transcendental rays so that I can see Your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am I. |
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• [ Īśo 17: ] vāyur anilam amṛtam athedaṃ bhasmāntaṃ śarīram | oṃ krato smara kṛtaṃ smara krato smara kṛtaṃ smara || ———— Let this temporary body be burnt to ashes, and let the air of life be merged with the totality of air. Now, O my Lord, please remember all my sacrifices, and because You are the ultimate beneficiary, please remember all that I have done for You. |
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• [ Īśo 18: ] agne naya supathā rāye asmān viśvāni deva vayunāni vidvān | yuyodhy asmaj juhurāṇam eno bhūyiṣṭhāṃ te nama-uktiṃ vidhema || ———— O my Lord, as powerful as fire, O omnipotent one, now I offer You all obeisances, falling on the ground at Your feet. O my Lord, please lead me on the right path to reach You, and since You know all that I have done in the past, please free me from the reactions to my past sins so that there will be no hindrance to my progress. |
| — From: https://vedabase.io/en/library/iso/ |
| [[Meaning_cn]] |
• Śrī Īśopaniṣad / 神之奥义 |
| (0) 神（人格化首位神）是完美无缺的，因为他就是完全的完美。这个现象世界的一切，都源自于他，并且完美地构成了一个完整的统一体。任何由完整统一体所产生的事物，本身也是完整的。因为神就是完整的统一体，所以，即便有许许多多独立的单元都来自于他，但他却能使它们保持完美的平衡。 |
| (1) 宇宙中所有有生命或无生命的存在都是由神控制和拥有的。因此，一个人应该只接受那些自己生存所必需之物，这些被视作他的配额，而不应该接受那些不属于他的东西，因为他知道这些属于谁。 |
| (2) 如果一个人持续以这种方式生活，他可能会活上几百年，因为这会让他免受业力法则的束缚。对人类来说，除了这种生活方式，别无选择。 |
| (3) 那些扼杀了自己灵魂的人，无论他是谁，都必将进入被称为“无信仰世界”的星球，那里充满了黑暗和无知。 |
| (4) 虽然神（人格化首位神）居住在自己的住所，但他比心灵、头脑更敏捷，胜过所有运动的事物。就连强大的半神（次级神）都无法接近他。虽然只在一处，但他却控制着大气和雨水的运转。他的卓越胜过了一切。 |
| (5) 作为至高无上的主，他既移动，也不移动。他离我们很远，但同时离我们也很近。他既存在于一切事物之内，亦存在于一切事物之外。 |
| (6) 最高之主（神）与所有事物都有关联，那些能够正确理解这一点的人，会认识到所有的生命存在都是神的一部分。那些看到神存在于万物之中的人，不会憎恨任何事物和生命。 |
| (7) 一个总是将所有的生命存在视为精神火花的人，在本质上与神是一体的，他将成为一个真正的无所不知者（智者）。那么，对他来说，什么是妄想和焦虑呢？ |
| (8) 这样的人一定真正了解，神（人格化首位神）是最伟大的：神是非具象化的、无所不知的、无可非议的、没有肉身的、纯洁无染的、本自具足的精神和物质源泉，自有时间以来一直在满足每个人的愿望。 |
| (9) 那些仅仅从事世俗科技文化活动的人，将进入最黑暗的无知区域。更糟糕的是那些从事所谓知识文化的人。 |
| (10) 智者解释说，上述结果，一个来自于知识文化，另一个则来自于世俗的科技文化。 |
| (11) 只有那些能够在学习世俗科技知识的过程中，同时学习超验知识的人，才能够超越不断轮回和重生的束缚，享受到永生的所有福祉。 |
| (12) 那些崇拜半神（次级神）的人，也将进入了最黑暗的无知区域。更重要的是，崇拜非人格化的“最高存在”者，亦是如此。 |
| (13) 这种结果，一种是通过崇拜所有原因中的根本之因而获得的，另一种则是通过崇拜非根本之因而获得的。所有这些都是来自于纯正无染的权威经典，它们清楚地解释了这一点。 |
| (14) 一个人应该完全地了解“人格化首位神”——“Sri Krishna”，以及他超越一切的（超验性的）名号、形态、品质和各种变化，包括应机地显现为半神、人、动物或者其他临时性的物质存在。一个人只有了解到这些，才能超越死亡和短暂的宇宙现象，抵达神的永恒王国，并享受到知识和喜悦的永恒生活。 |
| (15) 哦！我的主啊！你是众生的保护者和维系者，你的真容被你耀眼的光芒所遮盖。请移除遮盖物吧，向我——你的虔诚而纯洁的奉献者展露你的真容吧！ |
| (16) 哦！我的主啊！你是一切思想的源头，宇宙的维护者，一切规则的控制者和调节者！你是所有虔诚和纯洁信徒的归宿，是人类祖先的赐福者。请你移除那超越一切的光辉和光芒，让我看到你的喜悦形态吧！对我来说，你就是永恒的最高人格化之神，就像太阳一样。 |
| (17) 让我这短暂的躯体（肉身）化为灰烬吧，让生命之气与整个空气融合！哦，我的主啊！请记住我所有的奉献和牺牲。因为你是最终的受益者，请记住我为你所做的一切！ |
| (18) 哦，我的主啊！你拥有“火“一般的强大力量，你是无所不能的！现在我彻底地臣服于你，跪在你的脚下向你顶礼。我的主啊！既然你知道我所做的一切，请把我从过去的罪恶中解脱出来吧，让我在进步的道路中不再受到阻碍！请你指引我走上正确的道路，让我最终抵达你的王国！ |
| [[Glossary]] |
| * Īśopaniṣad/Ishopanishad = Īśa + upaniṣad = “最高之主” + “奥义” = 神之奥义。 |
| [[Comment_en]] |
| “Śrī Īśopaniṣad” — Teachings of the Vedas (knowledge) — the knowledge that brings one nearer to the Supreme Personality of Godhead, Kṛṣṇa (Krishna). |
| [[Comment_cn]] |
| “Śrī Īśopaniṣad”，教导吠陀（知识）——使人们更接近神性的知识，从而使人们可以接近人格化首位神——“Sri Krishna”。这是来自《博伽梵歌 (Bhagavad-gītā) 》的一系列咒语（共 19个），包括 1个“引子” (Invocation) 和 18个咒语（对应于《博伽梵歌》的 18个章节）。 |
| [[Related_songs]] |
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1)《Isopanisad》 ——Jaya Lakshmi / “Radiance” |
| [[Appendix]] |
| • Introduction of Śrī Īśopaniṣad |
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— Teachings of the Vedas (knowledge) — Delivered as a lecture by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda on October 6, 1969, at Conway Hall, London, England. |
Ladies and gentlemen, today’s subject matter is the teachings of the Vedas. What are the Vedas? The Sanskrit verbal root of veda can be interpreted variously, but the purport is finally one. Veda means knowledge. Any knowledge you accept is veda, for the teachings of the Vedas are the original knowledge. In the conditioned state, our knowledge is subjected to many deficiencies. The difference between a conditioned soul and a liberated soul is that the conditioned soul has four kinds of defects. The first defect is that he must commit mistakes. For example, in our country, Mahatma Gandhi was considered to be a very great personality, but he committed many mistakes. Even at the last stage of his life, his assistant warned, “Mahatma Gandhi, don’t go to the New Delhi meeting. I have some friends, and I have heard there is danger.” But he did not hear. He persisted in going and was killed. Even great personalities like Mahatma Gandhi, President Kennedy – there are so many of them – make mistakes. To err is human. This is one defect of the conditioned soul. |
| Another defect: to be illusioned. Illusion means to accept something which is not: māyā. Māyā means “what is not”. Everyone is accepting the body as the self. If I ask you what you are, you will say, “I am Mr. John; I am a rich man; I am this; I am that.” All these are bodily identifications. But you are not this body. This is illusion. |
| The third defect is the cheating propensity. Everyone has the propensity to cheat others. Although a person is fool number one, he poses himself as very intelligent. Although it is already pointed out that he is in illusion and makes mistakes, he will theorize: “I think this is this, this is this.” But he does not even know his own position. He writes books of philosophy, although he is defective. That is his disease. That is cheating. |
| Lastly, our senses are imperfect. We are very proud of our eyes. Often, someone will challenge, “Can you show me God?” But do you have the eyes to see God? You will never see if you haven’t the eyes. If immediately the room becomes dark, you cannot even see your hands. So what power do you have to see? We cannot, therefore, expect knowledge (veda) with these imperfect senses. With all these deficiencies, in conditioned life we cannot give perfect knowledge to anyone. Nor are we ourselves perfect. Therefore we accept the Vedas as they are. |
| You may call the Vedas Hindu, but “Hindu” is a foreign name. We are not Hindus. Our real identification is varṇāśrama. Varṇāśrama denotes the followers of the Vedas, those who accept the human society in eight divisions of varṇa and āśrama. There are four divisions of society and four divisions of spiritual life. This is called varṇāśrama. It is stated in the Bhagavad-gītā, “These divisions are everywhere because they are created by God.” The divisions of society are brāhmaṇa, kṣatriya, vaiśya, śūdra. Brāhmaṇa refers to the very intelligent class of men, those who know what is Brahman. Similarly, the kṣatriyas, the administrator group, are the next intelligent class of men. Then the vaiśyas, the mercantile group. These natural classifications are found everywhere. This is the Vedic principle, and we accept it. Vedic principles are accepted as axiomatic truth, for there cannot be any mistake. That is acceptance. For instance, in India cow dung is accepted as pure, and yet cow dung is the stool of an animal. In one place you’ll find the Vedic injunction that if you touch stool, you have to take a bath immediately. But in another place it is said that the stool of a cow is pure. If you smear cow dung in an impure place, that place becomes pure. With our ordinary sense we can argue, “This is contradictory.” Actually, it is contradictory from the ordinary point of view, but it is not false. It is fact. In Calcutta, a very prominent scientist and doctor analyzed cow dung and found that it contains all antiseptic properties. |
| In India if one person tells another, “You must do this,” the other party may say, “What do you mean? Is this a Vedic injunction, that I have to follow you without any argument?” Vedic injunctions cannot be interpreted. But ultimately, if you carefully study why these injunctions are there, you will find that they are all correct. |
| The Vedas are not compilations of human knowledge. Vedic knowledge comes from the spiritual world, from Lord Kṛṣṇa. Another name for the Vedas is śruti. Śruti refers to that knowledge which is acquired by hearing. It is not experimental knowledge. Śruti is considered to be like a mother. We take so much knowledge from our mother. For example, if you want to know who your father is, who can answer you? Your mother. If the mother says, “Here is your father,” you have to accept it. It is not possible to experiment to find out whether he is your father. Similarly, if you want to know something beyond your experience, beyond your experimental knowledge, beyond the activities of the senses, then you have to accept the Vedas. There is no question of experimenting. It has already been experimented. It is already settled. The version of the mother, for instance, has to be accepted as truth. There is no other way. |
| The Vedas are considered to be the mother, and Brahmā is called the grandfather, the forefather, because he was the first to be instructed in the Vedic knowledge. In the beginning the first living creature was Brahmā. He received this Vedic knowledge and imparted it to Nārada and other disciples and sons, and they also distributed it to their disciples. In this way, the Vedic knowledge comes down by disciplic succession. It is also confirmed in the Bhagavad-gītā that Vedic knowledge is understood in this way. If you make experimental endeavor, you come to the same conclusion, but just to save time you should accept. If you want to know who your father is and if you accept your mother as the authority, then whatever she says can be accepted without argument. There are three kinds of evidence: pratyakṣa, anumāna and śabda. Pratyakṣa means “direct evidence.” Direct evidence is not very good because our senses are not perfect. We are seeing the sun daily, and it appears to us just like a small disc, but it is actually far, far larger than many planets. Of what value is this seeing? Therefore we have to read books; then we can understand about the sun. So direct experience is not perfect. Then there is anumāna, inductive knowledge: “It may be like this” – hypothesis. For instance, Darwin’s theory says it may be like this, it may be like that. But that is not science. That is a suggestion, and it is also not perfect. But if you receive the knowledge from the authoritative sources, that is perfect. If you receive a program guide from the radio station authorities, you accept it. You don’t deny it; you don’t have to make an experiment, because it is received from the authoritative sources. |
| Vedic knowledge is called śabda-pramāṇa. Another name is śruti. Śruti means that this knowledge has to be received simply by aural reception. The Vedas instruct that in order to understand transcendental knowledge, we have to hear from the authority. Transcendental knowledge is knowledge from beyond this universe. Within this universe is material knowledge, and beyond this universe is transcendental knowledge. We cannot even go to the end of the universe, so how can we go to the spiritual world? Thus to acquire full knowledge is impossible. |
| There is a spiritual sky. There is another nature, which is beyond manifestation and non-manifestation. But how will you know that there is a sky where the planets and inhabitants are eternal? All this knowledge is there, but how will you make experiments? It is not possible. Therefore you have to take the assistance of the Vedas. This is called Vedic knowledge. In our Kṛṣṇa consciousness movement we are accepting knowledge from the highest authority, Kṛṣṇa. Kṛṣṇa is accepted as the highest authority by all classes of men. I am speaking first of the two classes of transcendentalists. One class of transcendentalists is called impersonalistic, Māyāvādī. They are generally known as Vedāntists, led by Śaṅkarācārya. And there is another class of transcendentalists, called Vaiṣṇavas, like Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī. Both the Śaṅkara-sampradāya and the Vaiṣṇava-sampradāya have accepted Kṛṣṇa as the Supreme Personality of Godhead. Śaṅkarācārya is supposed to be an impersonalist who preached impersonalism, impersonal Brahman, but it is a fact that he is a covered personalist. In his commentary on the Bhagavad-gītā he wrote, “Nārāyaṇa, the Supreme Personality of Godhead, is beyond this cosmic manifestation.” And then again he confirmed, “That Supreme Personality of Godhead, Nārāyaṇa, is Kṛṣṇa. He has come as the son of Devakī and Vasudeva.” He particularly mentioned the names of His father and mother. So Kṛṣṇa is accepted as the Supreme Personality of Godhead by all transcendentalists. There is no doubt about it. Our source of knowledge in Kṛṣṇa consciousness is the Bhagavad-gītā, which comes directly from Kṛṣṇa. We have published “Bhagavad-gītā As It Is” because we accept Kṛṣṇa as He is speaking, without any interpretation. That is Vedic knowledge. Since the Vedic knowledge is pure, we accept it. Whatever Kṛṣṇa says, we accept. This is Kṛṣṇa consciousness. That saves much time. If you accept the right authority, or source of knowledge, then you save much time. For example, there are two systems of knowledge in the material world: inductive and deductive (归纳和演绎). From deductive, you accept that man is mortal. Your father says man is mortal, your sister says man is mortal, everyone says man is mortal – but you do not experiment. You accept it as a fact that man is mortal. If you want to research to find out whether man is mortal, you have to study each and every man, and you may come to think that there may be some man who is not dying but you have not seen him yet. So in this way your research will never be finished. In Sanskrit this process is called āroha, the ascending process. If you want to attain knowledge by any personal endeavor, by exercising your imperfect senses, you will never come to the right conclusions. That is not possible. |
| There is a statement in the Brahma-saṁhitā: Just ride on the airplane which runs at the speed of mind. Our material airplanes can run two thousand miles per hour, but what is the speed of mind? You are sitting at home, you immediately think of India – say, ten thousand miles away – and at once it is in your home. Your mind has gone there. The mind-speed is so swift. Therefore it is stated, “If you travel at this speed for millions of years, you’ll find that the spiritual sky is unlimited.” It is not possible even to approach it. Therefore, the Vedic injunction is that one must approach – the word “compulsory” is used – a bona fide spiritual master, a guru. And what is the qualification of a spiritual master? He is one who has rightly heard the Vedic message from the right source. And he must practically be firmly established in Brahman. These are the two qualities he must have. Otherwise he is not bona fide (名副其实的). |
| This Kṛṣṇa consciousness movement is completely authorized from Vedic principles. In the Bhagavad-gītā Kṛṣṇa says, “The actual aim of Vedic research is to find out Kṛṣṇa.” In the Brahma-saṁhitā it is also stated, “Kṛṣṇa, Govinda, has innumerable forms, but they are all one.” They are not like our forms, which are fallible. His form is infallible. My form has a beginning, but His form has no beginning. It is ananta (无限). And His form – so many multiforms – has no end. My form is sitting here and not in my apartment. You are sitting there and not in your apartment. But Kṛṣṇa can be everywhere at one time. He can sit down in Goloka Vṛndāvana, and at the same time He is everywhere, all-pervading. He is original, the oldest, but whenever you look at a picture of Kṛṣṇa you’ll find a young boy fifteen or twenty years old. You will never find an old man. You have seen pictures of Kṛṣṇa as a charioteer from the Bhagavad-gītā. At that time He was not less than one hundred years old. He had great-grandchildren, but He looked just like a boy. Kṛṣṇa, God, never becomes old. That is His supreme power. And if you want to search out Kṛṣṇa by studying the Vedic literature, then you will be baffled. It may be possible, but it is very difficult. But you can very easily learn about Him from His devotee. His devotee can deliver Him to you: “Here He is, take Him”. That is the potency of Kṛṣṇa’s devotees. |
| Originally there was only one Veda, and there was no necessity of reading it. People were so intelligent and had such sharp memories that by once hearing from the lips of the spiritual master they would understand. They would immediately grasp the whole purport. But five thousand years ago Vyāsadeva put the Vedas in writing for the people in this age, Kali-yuga. He knew that eventually the people would be short-lived, their memories would be very poor, and their intelligence would not be very sharp. “Therefore, let me teach this Vedic knowledge in writing.” He divided the Vedas into four: Ṛg, Sāma, Atharva and ajur. Then he gave the charge of these Vedas to his different disciples. He then thought of the less intelligent class of men – strī, śūdra and dvija-bandhu. He considered the woman class and śūdra class (worker class) and dvija-bandhu. Dvija-bandhu refers to those who are born in a high family but who are not properly qualified. A man who is born in the family of a brāhmaṇa but is not qualified as a brāhmaṇa is called dvija-bandhu. For these persons he compiled the Mahābhārata, called the history of India, and the eighteen Purāṇas. These are all part of the Vedic literature: the Purāṇas, the Mahābhārata, the four Vedas and the Upaniṣads. The Upaniṣads are part of the Vedas. Then Vyāsadeva summarized all Vedic knowledge for scholars and philosophers in what is called the Vedānta-sūtra. This is the last word of the Vedas. |
| Vyāsadeva personally wrote the Vedānta-sūtra under the instructions of Nārada, his Guru Mahārāja (spiritual master), but still he was not satisfied. That is a long story, described in Śrīmad-Bhāgavatam. Vedavyāsa was not very satisfied even after compiling many Purāṇas and Upaniṣads, and even after writing the Vedānta-sūtra. Then his spiritual master, Nārada, instructed him, “You explain the Vedānta-sūtra.” Vedānta means “ultimate knowledge”, and the ultimate knowledge is Kṛṣṇa. Kṛṣṇa says that throughout all the Vedas one has to understand Him: vedaiś ca sarvair aham eva vedyaḥ. Kṛṣṇa also says, vedānta-kṛd veda-vid eva cāham: “I am the compiler of the Vedānta-sūtra, and I am the knower of the Vedas.” Therefore the ultimate objective is Kṛṣṇa. That is explained in all the Vaiṣṇava commentaries on Vedānta philosophy. We Gauḍīya Vaiṣṇavas have our commentary on Vedānta philosophy, called Govinda-bhāṣya by Baladeva Vidyābhūṣaṇa. Similarly, Rāmānujācārya has a commentary, and Madhvācārya has one. The version of Śaṅkarācārya is not the only commentary. There are many Vedānta commentaries, but because the Vaiṣṇavas did not present the first Vedānta commentary, people are under the wrong impression that Śaṅkarācārya’s is the only Vedānta commentary. Besides that, Vyāsadeva himself wrote the perfect Vedānta commentary, Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam begins with the first words of the Vedānta-sūtra: janmādy asya yataḥ. And that janmādy asya yataḥ is fully explained in Śrīmad-Bhāgavatam. The Vedānta-sūtra simply hints at what is Brahman, the Absolute Truth: “The Absolute Truth is that from whom everything emanates.” This is a summary, but it is explained in detail in Śrīmad-Bhāgavatam. If everything is emanating from the Absolute Truth, then what is the nature of the Absolute Truth? That is explained in Śrīmad-Bhāgavatam. The Absolute Truth must be consciousness. He is self-effulgent (sva-rāṭ). We develop our consciousness and knowledge by receiving knowledge from others, but for Him it is said that He is self-effulgent. The whole summary of Vedic knowledge is the Vedānta-sūtra, and the Vedānta-sūtra is explained by the writer himself in Śrīmad-Bhāgavatam. We finally request those who are actually after Vedic knowledge to try to understand the explanation of all Vedic knowledge from Śrīmad-Bhāgavatam and the Bhagavad-gītā. |
| — From: https://vedabase.io/en/library/iso/ |