Śrī Daśamūla-niryāsa – The Essence of Ten Maxims (1/2)

Śrī Daśamūla-niryāsa – The Essence of Ten Maxims (1/2)

By Śrīla Ṭhākur Bhaktivinoda

Verse 1 amnāyaḥ praha tattvam/ harim iha paramam! sarva-śaktim! rasābdhim! tad-bhinnāṁśāṁś ca jīvān! prakṛti-kavalitān! tad-vimuktāṁś ca bhāvāt! bhedābheda-prakāśaṁ sakalam api hareḥ! sādhanaṁ śuddha bhaktim! sādhyaṁ yat prītim! evety upadiśati harau gauracandraṁ bhajetam

Word Notes: The wisdom revealed by Śrī Gauracandra is being described briefly as follows: Tam gauracandraṁ bhaje (I worship that Śrī Gauracandra) yaḥ (who) amnāyaḥ praha tattvam (the ninefold aspects of wisdom revealed as authorized by the Vedic scriptures; such as, (1) Śrī Hari is the only source of wisdom; (2) He is omnipotent; (3) He is the ocean of universal bliss;

(4) the living entities are the parts and parcels of Śrī Hari; (5) some of the living entities are conditioned by the material nature; (6) some of the living entities are liberated from material nature; (7) the universe is nothing but the manifestation in oneness and difference with Śrī Hari; (8) uncontaminated devotion is the only means of liberation for the conditioned souls; (9) love for Supreme Godhead is the only goal of knowledge and wisdom. Thus, in the verse, the requisites for wisdom, as revealed by Śrī Kṛṣṇacaitanya, are presented.

Translation “I worship Śrī Gauracandra [Lord Caitanya] Who has revealed the path of wisdom. The Vedic scriptures are the only authority for knowledge of the ninefold aspects of wisdom, which are (1) Śrī Hari is the only source of wisdom; (2) He is omnipotent; (3) He is an ocean of bliss; (4) the living entities are His parts and parcels; (5) some of the living entities are conditioned by the material nature;

(6) other living entities are liberated from material nature; (7) everything, including the jīvas, is one and different from Śrī Hari; (8) unalloyed devotional service is the only means for the conditioned souls to go beyond this world of birth and death; (9) love for the Supreme Lord [prema] is the only goal.”

Verse 2 svataḥ-siddho vedo haridāyita-vedhaḥ prabhṛtitah pramāṇaṁ sat-prāptam pramiti-viṣayān tan nava-vidhān tathā pratyakṣādi-pramiti-sahitaṁ sādhayati naḥ na yuktis tarkākhyā praviśati tathā śakti-rahitā

Word Notes: The transcendental wisdom of the ten maxims is being enumerated in ten verses – svataḥ siddho vedaḥ haridāyita-vedyāḥ prabhṛtitah (the Vedic scriptures are the only source of all authoritative wisdom according to words mentioned therein, viz., ‘asya mahato bhūtasyā niśvasitam etat’ [Ṛg Veda] etc.

The Vedic instruction as obtained through disciplic succession by Brahmā etc. as the closest associates of the Supreme Godhead, according to the words ‘brahma devānāṁ prathamaḥ saṁvabhūva’ as stated in the Muṇḍaka Upaniṣad, must be considered as ‘the Vedas’ and not dry arguments and speculation; and that those are the only Vedic maxims) pratyakṣādi-pramiti-sahitaṁ (with perceptible proofs) naḥ (about us) tan pramiti-viṣayān (about those propositions) nava vidhān (ninefold propositions) sādhayati (performs).

[In this respect the wise advice expounded by Śrī Jīva Prabhupāda runs thus – ‘In spite of highly developed intellect and expertise, all men are polluted with four illusory propensities, and so they are unfit for realising transcendental spiritual knowledge of inconceivable nature. For this reason, the ten propositions perceived by them are also faulty and imperfect.

As such, the intelligence of the living entities is unable to ascertain the inconceivable nature of transcendental truth; and accordingly through such understanding, no spiritual aspect of wisdom can be proved; but if we are interested in realising the inconceivable wonderful aspects of the transcendental, omnipresent truth, we should accept the authoritative Vedic scriptures as the fountainhead of all material and spiritual wisdom perpetuated through the eternally continuing chain of disciplic succession.

Why are we so interested in the conviction that the Vedas are authentic? Replying to such a question, it has been stated in Brahma-sūtra (2.1.11) that human intelligence can never be satisfied through arguments; and as such no wisdom of spiritual transcendental truth could be attained by means of arguments. In Mahābhārata (Bhīṣma-parva, 5.22) it is said that the transcendental subject matters could never be considered discernible through arguments.

Again, Brahma-sūtra (1.1.3) says that the scriptures are the only source of discerning anything relating to the knowledge of Godhead, and that (2.1.17) authentic words are the only vehicle for discerning transcendental subject matters.

In Śrīmad Bhāgavatam (11.20.4), it is said that – ‘Oh Supreme Personality of Godhead, love for You and its refinement, developing into the stage of pure devotion means that the image and the opulences of Godhead, although unknowable to the forefathers, the demigods and also to human beings in general, yet their real vision is the revealed words of truth contained in the Vedas, in other words, the words of the Vedas have become the true vision to human beings in order to experience the Vedic instructions and to disseminate these instructions among the ignorant people.

In these words, the great sage Śrī Vyāsadeva has accepted that the writings of the Vedic scriptures revealed as the divine instruction have been accepted as authentic and authoritative.] Tathā (like that) śakti-rahita-tarkākhyā yuktiḥ (arguments based on reasoning without substantive force behind) na praviśati (does not enter, which means that the transcendental spiritual subject matter can never be ascertained through didactic arguments and reasoning).

Translation “The axiomatic Vedic wisdom revealed to us through disciplic succession from Brahmā and others, blessed by the Supreme Personality of Godhead Śrī Hari, is the most authoritative source of instructions. It is fortified by the nine prameyas which reveal in truth the truth. Dry arguments and reason alone are insufficient for discerning that which is inconceivable, namely transcendental subject matter. Therefore no such arguments can penetrate into the spiritual domain.”

Verse 3 hariḥ ekam tattvaṁ vidhi-śiva-sureśa-praṇamito yad evedaṁ brahma-prakṛti-rahitaṁ tat tanum āha parātmā tasyāṁśo jagad-anugato viśva-janakaḥ sa vai rādhā-kānto nava-jalada-kāntis cid-udayaḥ

Word Notes: Vidhi-śiva-sureśa-praṇamitaḥ hariḥ tu ekam tattvam (Śrī Hari is the only source of knowledge worshipped by Brahmā-Śiva-Indra); sa tu nava-jalada-kāntiś cid-udayaḥ rādhā-kānta (His complexion is like a newly-formed cloud. He is the spiritually blissful form of Śyāmasundara, glorified companion to Rādhā, known as Kṛṣṇacandra); yad brahma tat tanum āha (Brahman as stated in the Upaniṣads is the bodily effulgence of Rādhā-Kānta), jagad-anugataḥ viśva-janakaḥ parātmā (innermost knower of the universe, father of creation, supreme soul); tasya (of Śrī Kṛṣṇa); aṁśaḥ (the third incarnation of Godhead as Viṣṇu lying on the transcendental ocean of milk).

Translation “Śrī Hari, who is worshipped by Brahmā, Śiva and Indra, is the supreme source of all knowledge. Impersonal Brahman is the bodily effulgence of the beautiful Lord Śrī Śrī Rādhā-kānta. The creator of the universe, Lord Viṣṇu, who lies on the transcendental ocean of milk, is only a plenary portion of Śrī Hari. Śrī Hari Himself is none other than our Śrī Rādhā-vallabha, the lover of Śrī Rādhā. He has a complexion like a newly formed monsoon cloud, as visualized in our hearts.”

Verse 4 parākhyāyāḥ śakter apṛthag api asmin sva-mahimani sthito jīvākhyaṁ svam acidhābhihitaṁ taṁ tri-padīham svatantra-cchaḥ śaktim sakala-viṣaye preranā-paro vihārādyaiḥ śūnyaḥ parama-puruṣo ‘yaṁ vijayate

Word Notes: Saḥ (Śrī Kṛṣṇa); parākhyāyāḥ śakteḥ apṛthag api (even being non-different from the supreme power); sve mahimani sthitaḥ (even being situated in His own undivided glorified position); taṁ tri-padikam (the only power in the forms of internal, external and marginal potencies according to function); sakala-viṣaye preranā-paraḥ svatantra-cchaḥ (He Himself is independent and self-willed even after deputing different entities as per internal, external and marginal relationships); parama-puruṣaḥ vijayate (Supreme Personality Śrī Hari stays as He is).

Although He is non-different from His imperceptible supreme power, He is an independent and self-willed entity. The Supreme Personality is eternally in existence in His own glories. He is deputing His internal, external and marginal potencies all the time towards different activities in proper ways. Still He is staying in His full potency and form as an undisturbed entity and the supreme source of all knowledge.”

Verse 5 describes that the Supreme Lord is an ocean of unlimited rasa.

Verse 5 sa vai hlādinyāś ca praṇaya-vikṛteḥ-hlādana-rataḥ tathā saṁvice āhati-prahatita-raho-bhāva-rasitaḥ tathā śrī sandhinyā kṛta-viśada-tad-dhāmāṁcaye rasāmbhodhau magno vraja-rasa-vilāsī vijayate

Word Notes: Saḥ vai (Kṛṣṇa Himself); hlādinyāś ca (of the aspect of amusement under constitutional potency); praṇayā-vikṛteḥ-hlādana-rataḥ (engaged in the matters of amusement under amorous ecstasy); punaḥ tac-chakteḥ samvic-chakti-prakaṭita-raho-bhāva-rasitaḥ (again that constitutional potency is phenomenally manifested through material relationship of samvit);

punaś ca tac-chakteḥ sandhiṁ kṛta-viśada tad-dhāmāṁcaye rasāmbhodhau magno (again being submerged in the ocean of transcendental mellow of relationship between the individual and the Supreme Lord through the material features known as sandhinī manifestation of the constitutional potency); vraja-rasa-vilāsī vijayate (the Supreme enjoyer of Vraja, Śrī Kṛṣṇa remains abounding with all His excellence).

Translation “There are three manifestations of the spiritual potency – hlādinī, saṁvit, and sandhinī (bliss, cognizance and eternal existence). Under the amorous ecstasy of bliss Śrī Kṛṣṇa is always attracted and under the intimacy of transcendental cognizance He is ever satisfied. Manifested through eternal existence as in the tranquil dhāma of Vṛndāvana and the like, that very independent enjoyer of Vraja, Śrī Kṛṣṇa, is eternally present as deeply engrossed in the transcendental mellow of spiritual relationship.

This means that – these three manifestations, namely, bliss, cognizance and eternal existence of the spiritual potency are widely well-known. The manifestation of bliss from the spiritual potency conveys complete transcendental blissful satisfaction through the daughter of King Vṛṣabhānu to Śrī Kṛṣṇa. Herself being the beloved consort of Kṛṣṇa, she is the source of eight varieties of awareness manifested in Her eight closest girlfriends in physical forms.

‘Priya-sakhī’ (confidential friend), ‘narma-sakhī’ (intimate friend), ‘prāṇa-sakhī’ (friend as dear as life), and ‘parama-preṣṭha-sakhī’ (most intimate friend) – these four varieties of service mentality have been manifested by Herself in Her four classifications of friendship. They are the eternally successful friends in the transcendental domain of Vraja. The aspect of saṁvit or cognizance under spiritual potency has manifested all sorts of relationships prevalent in Vraja.

The aspect of sandhinī or eternal existence under spiritual potency is manifested through the existence of the villages, forests, dwellings, hills, cows and bulls, materials for enjoyment of Śrī Kṛṣṇa, Śrī Rādhikā and Their friends, Their servants. Lord Śrī Kṛṣṇa is eternally ecstatic in amorous bliss and is active in transcendental cognizance developed through the aspect of saṁvit.

Cow protection and the rāsa dancing – all are the activities of Kṛṣṇa developed through the aspect of saṁvit or transcendental cognizance of Śrī Kṛṣṇa. Within the eternal existence of Vraja-dhāma Śrī Kṛṣṇa is eternally engrossed. Vraja-līlā-dhāma is the most enjoyable place of all the places of pastimes of Śrī Kṛṣṇa.”

Verse 6 describes the living entities as the Lord’s parts and parcels.

Verse 6 sphuliṅga ṛddhāgner iva cid-aṇavo jīvani-caya hareḥ sūryasyai vā pṛthag api tu tad-bheda-viṣayaḥ vase māyā yasyā prakṛti-patir evā īśvara iha sa jīvo mukto ‘api prakṛti-vaśa-yogyaḥ sva-guṇataḥ

Word Notes: Clarifying the source of theism, the living entities in different categories are being described – sūryasyā hareḥ aṇava iva (like the molecules in the rays of sun); cid-aṇava (living entities); te tu ṛddhāgneh sphuliṅga iva (like the sparks of a fire); apṛthag api tu tad-bheda-viṣaya (because of its atomic nature, it is considered as a separate entity although non-different from the Supreme Godhead being manifested through His marginal potency);

yasya vase māyā sa eva īśvaraḥ prakṛti-patiḥ (that Hari is the Godhead, the controller of nature, and illusion is active under His influence.); saḥ jīva muktaḥ api (even if that living entity is liberated); sva-guṇataḥ (by his own modes i.e. desires for enjoyment according to individual cravings); prakṛti-vaśa-yogya (susceptible to influence of illusion). [Thus a difference between Godhead and living entity is ascertained.]

Translation “Just like the sparks coming out of a flaming fire, infinite living entities are emanating as the transcendental particles of sunlight in the effulgent rays of Śrī Hari, being the transcendental sun Himself. Although non-different from Śrī Hari, all living entities have eternally different status.

The eternal difference between the Godhead and the living entity is that the Supreme Personality of Godhead by dint of His exceptional qualities has kept the illusory potency eternally subjugated as a servitor, and that by virtue He is the Supreme Lord of nature, thus to be accepted as Godhead; whereas one who is susceptible to the influence of illusion simply because of his material nature, in spite of the fact that he is in a position of liberation, should be categorized as a living entity.”

Verse 7 svarūpārthair hīnān nija-sukha-parān kṛṣṇa-vimukhān harer māyā daṇḍyān guṇa-nigada-jalaiḥ kalayati tathā sthūlair liṅgair dvividha-varaṇaiḥ kleśānikaraiḥ mahā-karmālānair mayati patitān svarga-nirayau

Word Notes: Those living entities have two divisions – one is eternally God conscious, and the other is eternally forgetful. One is open-minded and eager owing to an awareness of real knowledge and the other is deviated for his lack of knowledge. The God conscious entity is situated as a servitor to Godhead as a result of his inclination to Godhead, and the other is living a life of mundane materialism being defeated by illusion due to his diversion in the way of spiritual thinking.

The symptoms of a living entity gripped under the influence of illusion are narrated thus – svarūpārthaih hīnān (awareness of the constitutional potency is one’s transcendental source of knowledge, and absence of such awareness means the lack of knowledge about constitutional potency); nija sukha parān (one who is desirous of sense gratification while disregarding the primary duty of worshipping Hari); Kṛṣṇa vimukhān (running after material enjoyment entirely forgetting the fact that only Kṛṣṇa is all in all);

daṇḍyān (living entities who are subject to punishment); harer māyā (illusion as the external potency of Śrī Hari); guṇa-nigada-jalai (with the shackles of modes like goodness, passion and ignorance); kalayati (involves); sthūlair liṅgair dvividha-varaṇaiḥ (again encompassed under the gross material body with genitals, including the covering of mind, intelligence and ego); kleśānikaraiḥ (along with the sufferings; sufferings are – sinful activities, causes of such sinful activities and the three modes arising out of nescience);

mahā-karmālānair (through the vast material world of fruitive activities including all unforeseen events useless words and speeches have the qualities of continuous destruction, creating great obstructions of bondage); patitān (those fallen and conditioned living entities); svarga-nirayau nayati (make the living entities, as a result of their own good and bad types of fruitive activities, travel through the heavenly and hellish planets).

Translation “Constitutionally, a living entity is an obedient servant of Śrī Kṛṣṇa. The illusory potency enchains with its shackles of modes of goodness, passion and ignorance all such living entities who are always after sense gratification, deviated from Kṛṣṇa consciousness and thus doomed for chastisement. That illusion takes them around the heavenly and hellish planets, dragging them through the bondage of results of fruitive activities full of sufferings, covered by the gross body with genitals.”

Verse 8 yadā bhramaṁ bhramaṁ harirasa-galad-vaiṣṇava-janaṁ kadācit sampaśyaṁs tad-anugamane syād ruci-yutaḥ tadā kṛṣṇa-vṛttyā tyajati śanakair māyaikadaśam svarūpaṁ vibhrāṇo vimalarasa-bhogaṁ sa kurute

Word Notes: In order to describe the constitutional position of the living entities free from the bondage of nature through devotional services to Godhead, the process of attaining the constitutional position of the conditioned living entities is thus narrated – yadā (the period of travelling through the forms of various species according to the results of fruitive activities);

iha (in this land of India); kadācit (any time as a result of accumulated good effects from devotional services to Godhead); harirasa gala d-vaiṣṇava-janaṁ (any vaiṣṇava person whose heart is absorbed in the devotional mellow of Śrī Hari); sampaśyan (by looking at); tad-anugamane (following in his footsteps, his way of life, devotional services and worshipping of Śrī Kṛṣṇa);

rucih syāt (interest is developed); tadā sa kṛṣṇa-vṛttyā (during that period the living entity starts chanting the holy name of Śrī Kṛṣṇa along with other spiritual exercises); krame śanakaiḥ (slowly by and by); māyika-daśāṁ tyajati (forsakes his conditioned state under illusion); svarūpaṁ vibhrāṇo (and attaining the position of liberation upon his achievement of own transcendental constitutional state of being); vimalarasa-bhogam (blissful taste of divine love); kurute (starts having).

Translation “While travelling through various species of high as well as low grades in this material world, a living entity, conditioned by illusion, develops a taste for pursuing the vaiṣṇava way of life, whenever he comes in contact of a vaiṣṇava person who is absorbed in the transcendental mellow of Śrī Hari; and his illusory conditioning starts withdrawing itself gradually through the process of chanting the holy name of Lord Śrī Kṛṣṇa, so that the said living entity qualifies himself relishing the unalloyed transcendental mellow of devotional service to Lord Śrī Kṛṣṇa while attaining gradually his constitutional position.”

Verse 9 hareḥ śakteḥ sarvaṁ cid-acid-akhilaṁ syāt pariṇatiḥ vivartaṁ no satyaṁ śrutim iti viruddhaṁ kalimalam harer bhedābhedau śruti-vihita-tattvaṁ suvimalam tataḥ premṇaḥ siddhiḥ bhavati nitarāṁ nitya-viṣaye

Word Notes: This is thus said that all spiritual and material worlds are but manifestations of the omnipotency of Śrī Hari – sarvaṁ cid-acit-akhilaṁ (all worlds of spiritual and material creation); hareḥ śakteḥ pariṇatiḥ (ultimate results of the omnipotency of Śrī Hari); syāt (become); vivartaṁ (theory of evolution as propounded by impersonalistic māyāvādīs, explaining a thing wrongly);

sana satyam (that is not true); śrutim iti viruddham (against the principles of śruti or Vedic scriptures); kalimalam (accordingly, knowledge of evolution should be despised as the filthy covering of Kali-yuga, the age of quarrelling); tatah nitya-viṣaye (in the eternal entity of Śrī Hari); premṇaḥ siddhiḥ bhavati (desire for divine love or an urge to satisfy Lord Śrī Kṛṣṇa is achieved).

Translation “All the worlds of spiritual and material entity are manifestations of Śrī Kṛṣṇa’s omnipotence; the Western theory of evolution is not true, this is nothing but a filthy covering of Kali-yuga and is against Vedic principles; the doctrine of inconceivable oneness and difference is the only unalloyed source of knowledge, inasmuch as, divine love is crystallized as the eternal knowledge all the time disseminating from the said doctrine of inconceivable oneness and difference.”

Verse 10 śrutiḥ kṛṣṇākhyānaṁ smaraṇa-nati-pūjā-vidhi-gaṇaḥ tathā dāsyaṁ sākhyaṁ paricaraṇam apy ātma-dānaṁ navāṅgani śraddhā-pāvitā-hṛdayaḥ sādhayati vā vraje sevalubdho vimalarasa-bhāvaṁ sa labhate

Word Notes: After discussing so far on the aspect of relationships, now the theory of exposition and requisites are described thus – śruti kṛṣṇākhyānaṁ smaraṇa nati pūjā-vidhi-gaṇas tathā dāsyaṁ sākhyaṁ paricaraṇam api ātma-dānam (hearing, chanting, remembering, offering obeisances, worshiping, serving the Lord’s feet, acting as the Lord’s servant, making friends with the Lord, and surrendering oneself fully to the Lord);

navāṅgani (these nine processes of devotional service); śraddhā pāvitā-hṛdaya sādhayati vā (he who performs these services with all due respect); as vraje sevālubdho vimalarasa havam labhate (such a devotee, anxious to offer services to Vraja, attains unalloyed ecstasy and mellow of the sweetest nature).

Translation “A devotee who performs the nine processes of devotional service, namely, hearing the name and glories of the Supreme Personality of Godhead, chanting His glories, remembering the Lord, serving the Lord’s feet, worshiping the Deity, offering obeisances unto the Lord, acting as the Lord’s servant, making friends with the Lord, and surrendering oneself fully to the Lord – in all sincerity and dedication to offer his services to Vraja-dhāma – ultimately attains unalloyed devotional ecstasy to Kṛṣṇa.”

Verse 11 prabhuḥ kaḥ ko jīvaḥ katham idaṁ acid-viśvam iti vā vicāryaitān arthān hari-bhajana-kṛc-chāstra-caturāḥ abhedasaṁ dharmān sahala-maparādhaṁ parihāraṁ harer nāmānandaṁ pivati haridāso harijanaiḥ

Word Notes: Upon making an assessment of the theory of relationship, exposition and requisites, the primary duties of a living entity is thus narrated – jīvanam kaḥ prabhu kaḥ jīva idam acit-viśvam kathaṁ vā etad-arthatrayam vicārya (after justifying the three aspects, namely, who is the master or controller of and hence worshipable by the living entity, who are the living entities themselves and why is this non-spiritual i.e., this material world created);

hari-bhajana kṛc-chāstra-caturāḥ (intelligent person who is engaged in worshipping Śrī Hari upon justifying the said three aspects on the basis of scriptural reasoning); abhedāṁśa (justification of non-difference with Brahma with the conviction that ‘I am Brahma’); dharmān (all the religions relating to work, knowledge and yogic practices); sakalam aparādham (all the offenses relating to holy name and offering services to Godhead); pariharan (avoiding); haridāsaḥ (Vaiṣṇava living entity); harijanaiḥ harer nāmānandaḥ pivati (becomes glorified in relishing the holy name of Śrī Hari together with the devotees of Śrī Hari).

Translation “Who is Kṛṣṇa? Who am I as a living entity? What is this spiritual and material world? These are the basic questions upon which a person engaged in worshipping Śrī Hari and intelligently well-versed in the scriptures, make a justified assessment and starts relishing the holy name of Śrī Hari as a servant of Śrī Hari together with the saintly devotees. After relinquishing all conceptions of non-differentiated Brahman, all pious and impious living entities and all sorts of offenses whatsoever.”

Verse 12 saṁsevya daśamūlaṁ vai hitvāvidyāmayaṁ janaḥ bhāva-puṣṭim tathā tuṣṭiṁ labhate sādhu-saṅgataḥ

Word Notes: Daśamūlaṁ saṁsevya (through practicing these ten instructive maxims); avidyāmayaṁ hitvā (by eradicating the disease of nescience, just like many people destroy various feverish diseases with the help of taking a potion made from the extracts of ten varieties of herbal roots, similarly by eradicating the disease of Kṛṣṇa-adverseness through practicing these ten instructive maxims); sādhu-saṅgataḥ bhāva-puṣṭim tathā tuṣṭiṁ labhate (attain eternal bliss and loving ecstasy together with saintly persons).

Translation “Through practising these ten instructive maxims, a living entity attains eternal bliss and loving ecstasy together with saintly persons, after eradicating the disease of nescience.”