Baladeva
Vidyabhusana

Prameya-ratnavali

A Necklace of Truths

translated by
Neal Delmonico (Nitai Das)

1. Victory to Sri Govinda, Gopinatha (lord of the cowherder girls, the gopi), Madanagopala (the intoxicating cowherder). I shall by his grace present the concise necklace of truths (Prameya-ratnavali).

2. May our attraction always stay fixed in that (ultimate) truth who is pleased by even the semblance of devotion (bhakti), the overseer of dharma, whose name delivers the world, whose form is eternal joy, non-dual, and consciousness (nityananda, advaita, caitanya).

3. May the ascetic named Anandatirtha, a bastion of joy, whom the wise praise as a lifeboat in the ocean of transmigration, be victorious.

4. The faultless chain of teachers is to be meditated on by the wise, by which single-mindedness is achieved and by that the pleasure of Hari (Krsna) arises.

4a. As said in the Padma Purana:
 

Mantras that are without a tradition (of transmission) are considered fruitless. Therefore, in the Age of Kali there will be four founders of traditions: Sri, Brahma, Rudra, and Sanaka, who are earth-purifying devotees of Visnu. Those four shall certainly appear in the Age of Kali from Puruottama (Jagannatha) in Orissa.

4c. Among them our own succession of teachers is thus:
 

We praise in succession Sri Krsna, Brahma, Devarsi (Narada), Badarayana (Vyasa), Madhva, Padmanabha, Nrhari, Madhava, Aksobhya, Jayatirtha, Jnanasindhu, Dayanidhi, Vidyanidhi, Rajendra, Jayadharman, and also Purusottama, Brahmanya, and Vyasatirtha. Then we worship with devotion Laksmipati, Madhavendra, his disciples -- Isvara (Puri), Advaita, and Nityananda, world teachers all -- and the deity (himself), the disciple of Isvara, Sri Caitanya, by whom, through the gift of love for Krsna, the world has been saved.

Now the truths are indicated:

5. The moon-like Krsnacaitanya, Hari himself, teaches thus:
 
 

Madhva taught that Visnu is supreme and the subject of all sacred texts, the world and difference are real, living beings are servants at the feet of Hari, there is a hierarchy among them, liberation is the attainment of the feet of Visnu, untainted worship of him is (its) cause, and the means of correct knowledge are the three headed by direct perception.

Therefore, Krsna alone is the supreme deity. One should meditate on him, savor him, worship him, offer (things) to him. (5a)

And in the Svetasvatara Upanisad (1.11-12):
 

After knowing the deity, all fetters are destroyed. With the withering of afflictions, birth and death are destroyed. From meditation on him, at the end of the body (one reaches) the third (abode), which is full of all opulence and is whole, and one has all desires fulfilled. (5b)

This one is to be known, the eternal situated in the self. Nothing at all beyond that is to be known. (5c)

And in the Bhagavad-gita (7.7):
 

There is nothing higher than me, O Dhananjaya (Arjuna)! (5d)

6. Krsna is considered supreme most because of being the cause (of all), the ground of qualities like all-pervasiveness, consciousness, joy, etc., the possessor of the eternal Laksmi, and so forth.

Among those, (his) being the cause of all as the Svetasvatara (5.4-5) says:
 

That one deity, the Lord who is to be worshiped, alone oversees the natures (effects) and the causes (of the world). (6a)

And who, the cause of the universe, matures nature and transforms all things to be ripened. (6b)

Thinking of the great and all-pervading self (atman), the wise man does not lament.  (6c)

7. His having a form of consciousness and joy is understood by means of that word "self" (atman) [in the previous citation] because of its derivation as the goal of the liberated. So say those who know it.

The Vajasaneyin (Yajnavalkya in the Brhad-aranyaka Upanisad, 9.28) said:
 

Brahman is consciousness and joy, the giver of results to the giver, the highest resort [of the knower of Brahman].  (7a)

And in the Gopala-tapani Upanisad:
 

That one Govinda (Krsna) is the embodiment of (eternal) existence, consciousness, and joy. (7b)

8. The possession of form of him (Krsna) who is consciousness and joy is to be grasped like a musical mode (raga) and also, because of his glorification with words like "solidified consciousness (vijnana-ghana)," his possession of form (is established). By this it is shown tangentially that there is no difference between him and his body.

The all-pervasiveness of even one who has form as (stated) in the Svetasvatara Upanisad (3.9):
 

The one stands in heaven erect like a tree. By that person is all this pervaded.  (8a)

9. From the statement that though he is situated in the heavens he pervades everything, he (both) has form and is all-pervading and he is also that because he can be visible simultaneously to many meditators.

And in the Tenth Canto (of the Bhagavata Purana 10.9.14):
 

Him of whom there is no inner or outer, no before and after, who is the before and after, the outer and inner of the universe, who is the universe, thinking him her son, though he is the unmanifest, beyond sensory experience, in human form, the cowherd woman tied him to a wooden mortar like an ordinary boy.  (9a)

And in the Bhagavad-gita (9.4-5):
 

I spread through all this universe with my unmanifest form. All beings are in me, but I am not situated in them and also beings are not in me. See my godly manner. (9b)

By "etc." (in verse 6) is meant omniscience as in the Mundaka Upanisad (1.1.9, 2.2.3):
 

10a. He who is all-knowing, all comprehending. (1)

And being joyful in the Taittiriya Upanisad (2.9.1):
 

10b. One who knows the joy of Brahman has no fear of anything. (2)

And his being the Lord, the friend, the giver of knowledge, and the liberator as in the Svetasvatara Upanisad (3.17):
 

10c. (He is) the Lord of all, the controller, the resort of all, the friend.

10d. From him ancient wisdom is manifested (4.18).

10e. (He is) the cause of liberation from, maintenance of, and bondage to the cycle of transmigration (6.16).

And (his) sweetness in the Gopala-purva-tapani Upanisad (15):
 
 

10f. (Meditating on) the lord who has lotus-like eyes, (skin) the color of a cloud, clothes the color of lightening, two arms, the posture of knowledge, a garland of forest flowers, (one becomes liberated from transmigration). (3)

11. The characteristics are not different from the one characterized, (but) there is the appearance of difference because of visesa, since even among the learned there are notions such as "time always exists". (4)

So is it said in the Narada-pancaratra:
 

11a. (He) has a faultless figure, full of qualities, and is self-reliant, devoid of body and qualities made of unconsciousness (matter), is possessed of hands, feet, face, and abdomen that consist of pure joy and is in all ways free of internal distinctions. (5)

Now, that he is always connected with Laksmi in the Visnu Purana (1.8.15):
 

11b. She is indeed eternal, the mother of the world, that inseparable Sri (goddess of wealth) of Visnu. Just as Visnu is all-pervading, so indeed is she, O best of the twice born.

12. Visnu has three energies. The one among them who is praised as the highest is that Sri, who is not different from him. So said the master (Mahaprabhu) to his great disciples.

In this, Visnu's three energies, as in the Svetasvatara Upanisad (6.8)
 

12a. "The higher innate energy of this one is heard of as manifold: knowledge, strength, and activity."

12b. "The master of the primordial matter (energy) and of the knower of the field (the living being), the lord of the guna." (6.16)

And in the Visnu Purana (6.3.610):
 

12c. "Visnu's energy is accepted as the higher as well as the not higher, called the 'knower of the field', [and] another, a third energy, called ignorance and karma."

That the "higher" is the Sri who is non-different from Visnu is stated there as well (1.9.44-45):
 

12d. "May that Hari be pleased with us, the pure one whose energy does not fall within the power of time which is made up of kala, kastha, nimesa, and so forth. (6) He, though pure, is said metaphorically to be the lord of Sri (parama) (7); may that Visnu be pleased with us, who is the self of all embodied beings."

That this "higher" is threefold is also stated there as well (1.12.69):
 

12e. "The maker of joy, the maker of being, the maker of awareness are one in you, the refuge of all. The mixed one which causes pleasure and pain is not in you who are free of the guna."

13. Though Visnu is one and Laksmi, inseparable from him, is also one, they are said to be many through their many self-accomplished garbs. (8)

On Visnu's being many while being only one, as in the Gopala-tapani Upaniad (1.20):

 
13a. The one, the controller, the all-pervading is Krsna, the worshipable, who though one appears as many. Those steadfast ones who worship him on the altar have enduring happiness, not the others.

Then that of Laksmi, for instance:
 

13b. "The higher innate energy of this one is heard of as manifold." (See 12c)

14. Although the fullness is the same in all [the divine forms], still there can be a hierarchy created by the manifestation or non-manifestation of his energy. (9)

Thus the fullness of Visnu in all [forms], as in the Vajasaneyaka(Brhad Aranyaka., 5.1.1):
 

14a. "That is full; this is full. From the full the full arises. Taking away the full of the full, the full alone remains."

And in the Varaha Purana:
 

14b. "All the bodies of that supreme self are eternal and everlasting, free of loss or gain, never born of nature, full of the highest joy, and always fully aware. All are full of all qualities and free of all flaws."

Now that of Sri, as in the Visnu Purana:
 
 

14c. "Thus as the Master of the Universe, the god of gods, Janardana, makes descents, so does his companion Sri. And again, when Hari became the son of Aditi, she was born from the lotus. (10) And when Rama, the descendent of Bhrgu, was born this one became the earth. (11) When he was Rama, she became Sita; in Krsna's birth she was Rukmini. And in the other descents of Visnu, she was his companion. When he is a god she has a goddess' body and when he is a man, she is woman. She fashions her own body according to the body of Visnu."

15. The opinion of the learned is that because of the oneness here (i.e. among all of these descents) there should be innate fullness (in them).
 
 

1. The two words sarva-jna and sarva-vit both meaning all-knowing. One commentator says that the first means knowing everything in general and the second means knowing all things in particular.

2. The joy referred to here is joy as a quality as opposed to the joy which is the very nature of Krsna described previously. So, Krsna is by nature joy that is characterized by being joyful. Apparently, it is one thing to be made of joy and another to be joyful in the same way that it is one thing to be made of consciousness and another to be conscious.

3. Sweetness is defined by one of the commentators as the performing of actions in a human form that can be accomplished only by supreme power. As an example he gives Krsna's sucking on the breast of the witch Putana like an ordinary child and yet sucking out her life.

4. The question addressed here is whether all the characteristics discussed so far are different from Visnu or non-different from him. If they are different from him then they do not accord with some statements of revealed scripture (Katha U., 2.1.14, for instance) and if they are non-different then the non-qualified absolute which is denied in this tradition is supported. The answer is that all the characteristics are really not different from Visnu, but appear to be so through the action of visesa. Visesa means "distinction" or "peculiar attribute". Here it is defined by both commentators as the surrogate of difference, but not (real) difference. This idea different from the category of the same name in Nyaya (Indian Logic) that serves to distinguish eternal substances and atomic particles from each other. In Nyaya a visesa is what makes two atomic particles that are otherwise indistinguishable different. Here, however, a visesa causes the perception of difference where there is no difference. The examples are "time always is" and "existence exists". By attributing time to time or existence to existence the statements create the appearance of difference between the subject and predicate where in fact there is no difference.

5. There are three kinds of difference. The first is difference among things of the same type (sajatiya) like the difference between mango and jack-fruit. The second is difference between things of different types (vijatiya) like the difference between mango and stone. Lastly, there is internal (sva-gata) difference like the difference between the flowers and fruit of the mango tree. In Visnu's case there is no internal difference between him and his body or him and his qualities.

6. These are some of the units into which time is divided. This statement implies that since Visnus's energy does not fall under the power of time because it is not different from him; it is eternal as he is eternal.

7. The problem posed and answered by this statement is that if Visnu is said to be pure, that is unmixed or undivided, then how can he be called the lord of Sri? If Visnu and Sri are non-different, how can one of them be said to be the lord of the other? The author of the Visnu Purana says that such statements are to be taken metaphorically only. The Purana, then, supports the non-difference of Visnu and Sri and is thus cited by the author of this text as the authority for his assertion of that non-difference.

8. In the Narada-pancaratra it is said: "Just as a jewel by parts is possessed of blue, yellow, and so forth and thus assumes different forms, so does the lord through different meditations". The jewel here is the Vaidurya jewel which has qualities of blue, yellow, and so forth. Thus though the highest truth is one, it manifests as dual, as the highest male and as the highest female. (Kantimala on 1.13)

9. All of the various forms or descents (avatara) of Visnu and Laksmi are full or complete. Nevertheless, they differ in terms of the how much or how many of the qualities they manifest.

10. The "son of Aditi" means the Vamana or "dwarf" descent of Visnu. His consort, born out of a lotus, was known as Padma. Aditya is also a name for the sun and Vamana's three steps have been recognized as the course of the sun by some scholars. The sun's romantic relationship with the lotus flower (lotus flowers blossom during the day) has been stuff of Sanskrit poetry for centuries.

11. The son of Bhrgu is Parasurama, the axe wielding Rama, who according to the myth unburdened the earth of the members of warrior class twenty-one times. His consort in that birth was Dharani (Laksmi in the form of the earth) according to the commentary Prabha.