None shall ever hear or believe in the Shastras which clearly refute (the name, glory, form and existence of) Lord Shri Krishna and his incarnations.
None shall ever hear or believe in the Shastras which clearly refute (the name, glory, form and existence of) Lord Shri Krishna and his incarnations.
Those Shastras that do not accept the various incarnations of Shree Krishna - Krushnakrushnavatararam - thus any of the twenty-four incarnations such as Varaha, Kurma, Buddha, Rama etc., should never be believed - Shastraari Na Manyani Kadachana. Such Shastras are not true Vedic scriptures and so are not worthy of any respect.
There are so many Shastras that argue the various forms of God - Sakaar (of form) and Nirakaar (formless). Those Shastras which preach the Nirakaar form, explaining that God is never Sakaar, should also be disregarded. Such books are considered as inconsistent with the true Vedic beliefs.
In the Bhashya upon the 29th Shloka, we look deeply at the greatness of God Shree Krishna and the various qualities of God. In Shrimad Bhagwat it is written: ‘Rig Veda, Yajur Veda, Sama Veda, the Upanishads, Sankhya Shastra, Yoga Shastra and Shastras which sing the greatness of ‘Bhakta’, were accepted by Mother Yashoda to be incarnate in her son.’ Krishna is the knower of the Vedas, whose beautiful pastimes are sung by those with knowledge. He is the one who creates, sustains and destroys the universe. By beckoning him through Vedic Shlokas, one becomes enveloped in happiness.
Shruti explains: Sarve Veda Yatpadmamanti - ‘The Vedas are his lotus feet.’ Smruti further explains: Vedaischa Sarvairhameva Vega - ‘Only I alone, through the Vedas, should be understood and studied.’ Also - Vasudevpara Vedaha Narayanapara Vedaha - ‘The Vedas are Vasudeva and Narayan incarnate.’ Therefore those Shastras which deny the greatness of God, Shree Krishna and the Vedas are to be disregarded as they instil falsehood.
Shree Shankracharya has said, ‘God is to be recognised and meditated upon as the Vedas incarnate. The Vedanta, Adhyatmic Shastras, Puranas and Satvat Tantras (Shiva-Parvati discourses) all glorify the fact that God is the cause of supreme consciousness and the destroyer of darkness.’ Therefore these Shastras should be studied.
In Vishnu Sahastranaam Bhashya, it is explained that Krishna is the Vedas incarnate: Satchitanand Rupaiya Krushnaklishtakarirni Namo Vedantavedaiya Guruve Buddhishakshire - ‘He is Satchitanand Rupaiya (of truth, existence and bliss), through which he uplifts his followers. He is Vedanta embodied and the Guru. He is the witness of intellect. To him, Shree Krishna, I humbly pay homage to by bowing before.’ Thus only Krishna and his incarnations, the Vedas and other such Holy Scriptures are worthy of praise and study. Those who follow other untruthful Shastras receive sin for their actions, explains Yagnavalkya.
Now Shatanand goes into in-depth detail about the nature of God. Specifically he refutes the arguments by pseudo-Vedantins, who claim that God is always and everywhere formless (Nirakaar).
He explains the various attributes as outlined by Shrutis. Firstly the Nirakaar aspects of Parabrahman are: without lustre, without action, peaceful, without error, without beatitude, without qualities and without senses. Along with this are the Nirakaar aspects of Brahman: without vital breath, without mind, white, without hands or feet.
The Sakaar qualities of God are now given: Gnaha - the knower, Guni - with qualities, Sarvavidaha - master of knowledge, Dharmavaham - upholder of Dharma, Papnudam - destroyer of sins, Bhavesham - regulator of qualities, Gnaatvatmasthamamrutvam - the eternal indweller of Atma, Vishvadam - the light of the universe, Devtanam Paramcha Daivatam - the greatest of Devas, Patim Paatinam - the husband of husbands, Parmam Parastad - higher than the highest, Vidaam Devam Buvaneshamiyam - the regulator of the universe, Taamisvararam Param Maheshvaram - the greatest of Ishwaras.
He then gives the nature of Atma: without fault, without old age, without death, without desire, without thirst or hunger, the indweller, the master of qualities, with good motives, true thinking, with all desires, with all smells and with all tastes.
Shatanand explains that words such as Nirguna etc. are imprecise in definition and so should be disregarded. God’s form is Divya (divine). It is beyond specific notions of form and formless categorisation.
Vayu Purana has explained that God has six limbs: (1) Sarvagnaata - omniscient or all-knower, (2) Truptira - satiated or satisfied, (3) Anaadibodhaha - with endless knowledge, (4) Svatantrata - independent or free, (5) Nityamaluptadastiha - forever with fair vision or outlook and (6) Ananta Shaktischa - with eternal strength.
Vishnu Purana explains, ‘God is beyond the qualities of the three modes of nature (Satva, Raja and Tama). He is beyond the ordinary and is extraordinary.’ Padma Purana adds, ‘Mention of God as Nirguna (devoid of qualities) is termed as ordinary and so should be rejected.’
Ramanujacharya has propounded in his Vishishtadvaita philosophy: ‘God’s nature of offering salvation typifies his Saguna (with qualities and form) nature. He is therefore beyond the ordinary nature of Nirguna.’ Thus God does have a form which is divine and personable. None should think that God is without body. Such questions arise because we are not able to realise the true nature of God due to the incapacity of the human senses. God has form, which can be seen by those who have divine vision as explained in Shastras.
Shatanand explains how to have such Darshan of God. Sanatsujaat and Yagnavalkya explain, ‘Yogis who meditate upon God, which resides within the Atma, are able to have vision of the eternal God Supreme.’
Shankracharya explains, ‘Those who through renunciation, study, strictness, devotion and absolute meditation, understand the nature of God are freed from the darkness of worldly life.’ Smrutis further explain the realisation of God as Sakaar, ‘Yogis control their senses and steady them within the mind. They then steady the mind within the Atma (soul). After which, they are able to have Darshan of God Supreme. He is without smoke, but burns like the fire. He is with lustre like the sun; he is like a flash of lightening. Such is he, who is seen by Muktas and Yogis (realised souls) within their hearts. Those who eat less, have a pure mind and who are great intellectuals are able to see God in his greatest of forms.’
Now Shatanand explains the difference between Atma and Paramatma: Atma is a Jivatma’s speech. Jivatma is the body of the Paramatma. Jivatma is that which is within the body, which through delusion enjoys worldly pleasures. Only when he is able to realise that he is separate and distinct from Paramatma, which resides within him, is he freed from desire and sin and thus enters the path of God Realisation. Therefore Shrutis preach the distinct nature of Atma and Paramatma. Those that view God in any way other than that described in Sat-Shastras are destined for the hells.
God, who is beyond Maya (illusion) and who is real, must therefore have a place of residence. Thus Shatanand explains the Lord’s heaven - Akshardhaam. Chandogyopanishad explains, ‘The Lord’s abode Brahmpura is true and real (Etat Satyam Brahmpuram). This Brahmloka is free from undesirable qualities.’ Mundak Upanishad explains, ‘The divine Brahmpura is the abode of Parabrahman.’ Thus God is real and he has a place to reside, which is also real. It is also written that the universe resides within God’s Dhaam.
Shrimad Bhagwat Gita explains, ‘Those Brahmnishtas who go to the heavens are able to attain God. The Sun, Moon nor the Fire need illuminate it. Once there, they never have to return. Such is my great Dhaam.’ Mokshadharma explains, ‘After reaching the eternal heaven, I became fully satiated.’ Bhagwat explains, ‘God, who is beyond the darkness of Maya, showed his heaven to the Govarias (cowherds). Genuine, knowledge, eternal, full of lustre and endless is such Brahman Dhaam. Munis (saints), free from the three modes of nature are forever meditating upon God’s Dhaam. This great Dhaam called Aksharbrahman, is where the supreme Lord Vishnu resides.’
Shatanand now explains the types of people that are promoted to the heaven: ‘O Uddhava - Those who act in accordance with the path ordained by myself, who are beyond Kala (time) and Maya (illusion), blissfully attain my Akshardhaam.’ Similarly Shastras explain, ‘Those with a controlled mind, peace and who have overcome their senses, are promoted to the greatest of heavens.’
Shastras have explained this great Dhaam of God as Vaikuntha or Goloka. Chandogya Upanishad has explained that Brahmcharya (celibacy) is a means to Brahmloka. Similarly Gita says: Yadichanto Brahmcharyam Charanti - ‘They follow the code of Brahmcharya in order to attain the heavens.’
Lord Vyaas has explained that all other heavens are like hell compared to the great Brahmloka. Mahabharat explains, ‘Brihaspati’s, Vayu’s, Vishvadeva’s, Sadhyadeva’s, Ashvinikumara’s, Rudra’s, Aditya’s, Vasu’s and all other Devta’s Lokas (heavens) seem like Narak (hell) compared to Paramatma’s abode.’ Thus the Dhaam of Lord Hari is the greatest and best.
Now Shatanand explains the fact that God is one, but at the same time exists everywhere - he is omnipresent. To say that the Sakaar Lord (having form) cannot exist in this way everywhere is completely false. The Sun, which is real and with form (as a planetary body) is able to be omnipresent through his rays. Thus the sunlight is able to enlighten the world around us. In this way, the Lord is one in the heaven, but is omnipresent throughout the whole universe. This is explained in Svetasvatar Upanishad also.
God can exist in numerous forms just as the moon can have many reflections of it in the river. In this way, God, in his numerous forms, is able to reside within everything and everyone. He is able to take multiple forms and exist separately everywhere. Existing in this way, he gives the fruits of their actions to individuals, as he is witness to their actions. God is within everything and everything is within God. And so God is omnipotent, omniscient and omnipresent - the all power, the all knower and the all pervader. The Lord is all of these whilst maintaining his Sakaar (with form) nature.
Now Shatanand glorifies Paramatma as none other than Shree Krishna. In the earlier Shrutis, the name Shree Krishna does not appear. However, none should question the supreme Godhead of Krishna thinking that it is somebody else. Vasudeva Mahatmya succinctly states: Shreekrushnaha Param Brahman - ‘Shree Krishna is Parambrahman - the supreme Lord.’
Great Munis and saints such as Vyaas and Shreedhar Swami as well as various Shastras such as the Bhagwat, Puranas etc. have all spoken of Shree Krishna as Parabrahman. In Shrimad Bhagwat, God was often referred to as Shree Krishna even before his Avatar, i.e. Krishna was born in Dwapara Yuga but reference to Shree Krishna as God is given much earlier in Satya Yuga: Pruthu Raja’s story reveals - Ariradhiyishuha Krushnamcharatap Uttamam - ‘Devotion to Lord Shree Krishna is the greatest of penance.’ Ajamil’s story also reveals: Ajamilopyathakarya Dutanam Yamakrushnayoha - ‘Ajamil listened to the servants of Yama and Krishna.’ Bharat’s story also reveals: Sa Mam Smrutirmrugdehepi Vir Krushnarchanprabhava No Jahati - ‘Even in the body of a deer, I am not able to forget my devotion to Shree Krishna.’
Indeed Shatanand continues to state quotations from Prahlad Charitra, Dhruvakhyan, Puranjan Akhyan, Yayati Charitra, Vrutrasura Katha, Vyaas-Narad Samvada, Rudra Gita, Prachetas Akhyan, Nimijayante Samvada, Punsavan Vrata, Janmaprakarna, Shree Goswami and Shree Vallabhacharya Samavada, who have all spoken of Shree Krishna as being God Supreme and the highest aim. Shatanand adds that Ramanuja in Gitabhasya, Shankracharya in Vishnu Sahastranaam Bhashya and Shreedhar Swami in Bhagwat Tika have all spoken of Shree Krishna as Parabrahman.
Shree Madhusudan Saraswati in his Gita Bhashya writes, ‘Radiant with flute in hand, who moves like the rain, with yellow clothing, with beautiful lips (like ripen fruits), with a face like the full moon, like the petal of a lotus flower and who is with beautiful pointed eyes, such is Shree Krishna who is incomparable and unique. None other has such qualities.’ ‘Those who do not accept Krishna as Parabrahman are Asuras (demons).’
Shree Krishna is Parabrahman for he himself has said in the Gita, ‘Those who know of my divine birth and actions are never again born upon this earth after leaving the body. O Arjuna, such persons attain me.’ Therefore one must understand the manifestive form of God (Avirbhava), the divine form (Bhagwat Rupa), the eternal form (Nityaparnu) and the supreme form (Satchitanand) of God.
Through Gnaan (knowledge) one must understand the nature of God and never to believe those Shastras which are contrary to true Vedic beliefs. The great Baadrayana (Lord Vyaas), the greatest amongst the knowers of the Supreme commands, ‘Truthful, the knower, eternal, blissful, with attractive form, whose greatness cannot be fully comprehended, yet is visible through the Upanishads, who exists in his numerous forms (Amayikparnu) and who is supreme (Satchitanand Roopa), such is God Supreme as explained in Vaishnavtoshirni.
Those Shastras which are contrary to this, which destroy such greatness of God, should never be believed.’ Varaha Purana forbids the study of these Shastras, ‘Those who reject My true Shastras and read other scriptures are born again and again.’ Those who write these refutable Shastras are considered an enemy to true Vedic beliefs. Mahabharat’s Mokshadharma (96 Adhyaya) explains, ‘Those who do not understand the true nature of Shastras are foes of true Shastras. They are considered as thieves. Followers of such refutable philosophies are hypocrites and are deluded into Nirguna (formless) aspects. They are never able to realise the true nature of God. They, with Tamoguni (impure) body, forever stay defiled.’
Shatanand now introduces the concept of Maya. Firstly he explains that Maya is without effect in the heavens. Indeed all such backward forces have no effect there. Maya is described as darkness but is also the cause of creation of the universe, according to the Bhagwat. Maya is the cause of disgrace. Vaishnavtosharni explains, ‘Maya is ignorance and an obstacle of unsteadiness. Such Maya (known as Apara) is never associated with God.’
Now is introduced a second type of Maya. The first type, which results in illusion and arrogance, has been already termed as Apara Maya. The second type is termed Para Maya. This Maya is described as the very consciousness of Paramatma - his animate life force. Shrutis explain that it is his strength, his active force. They further explain - Mayagach Prakrutim Vidhyad - ‘Understand Maya to be Prakruti (nature, cause of creation, fundamental quality)’.
Shree Vishnu Swami writes, ‘The skilful disposition of Lord Satchitanand’s power is Maya’. Such Maya is often called Yoga Maya and is his divine sport. Yoga Maya is considered an integral part of God - it is not separate, as it obeys the Lord’s wishes always.’
Shree Vishnu’s Bhagwati Maya has deluded this world (as it is difficult to understand). Such Maya, through instruction from God, incarnates upon this earth to fulfil the Lord’s cause (just as she aided the Lord during Krishna Janma).
Vishvaprakash Kosh explains: Maya Dambhe Krupayam Cha - ‘Maya is hipocracy and favour.’ Similarly Maya has been explained as intellect, compassion and illusion also. Those who are privileged to obtain the heavens become free from Maya inherent in the physical body. God is always beyond Maya as he is supreme and eternal. He is great and beyond ordinary mortal influence. He is the cause of the creation, the maintenance and destruction of this universe and there is nothing beyond his power. Therefore one must understand the nature of God as outlines by Sat-Shastras and never be led astray by those false Shastras which teach the wrong Vedantic philosophy.
Swami Shatanand, in this Shloka has gone to great depth and length to clarify the true nature of God. Such subject is difficult to comprehend and indeed comment on in such a small space and so one should refer to the other scriptures relevant to this subject. The commentary of this Shloka is by far the longest in the whole Bhashya of Shatanand’s covering wide ranging issues which are interesting and at the same time difficult to grasp. I therefore hope that readers can understand the underlying principles. I hope that this has been an accurate translation and the various omissions (due to its length) have not caused any loss of information.