Introduction to “The Grammar of the Nectar of the Holy Name” by Prabhupāda Śrīla Bhaktisiddhānta Sarasvatī Thākura
iha khalu veda śāstram sadangamiti vyapadeśārham bhavati,
Herein, the Vedic scripture is indeed worthy of the designation sadanga, “possessed of six limbs”.
[The six limbs are 1. śiksā (pronunciation), 2. chanda (prosody), 3. vyākaranam (grammar), 4. nirukta (etymology), 5. kalpa (ritual), 6. jyotisa (astrology). In Mundakopaniṣad (1.1.4), these six limbs are considered apara-vidyā, inferior material knowledge.]
sadangesu vyutpattisamāgamāt purusasya vedādhikāro veda parijñānācca sambandhajñānam upajāyate
From the combination of proficiency in the six limbs, one’s eligibility to study the Vedas arises. And from comprehension of the Vedas, sambandha-jñāna arises.
veda-purusasyākhandātmanah pūrnatvena pratītāveva tādrgdarśanam sudarśana śabdavācyatām adhigacchati
Only when there is a clear experience of the completeness of the Veda-purusa, who is the indivisible Supreme Soul, one’s darśana (vision) becomes worthy of the appellation, ‘sudarśana’ (beatific vision).
drstur ātma-manorathānugatyā khanda-jñānam eva yadā pūrnatvena bhrāntipaddhatimārohati tadaivādi-vidvadanubhūti kramena tasmin jñeyavastuni bṛhattvabodhād ‘brahma’-śabdasya prayogah parikalpyate
One who considers himself to be ‘the seer’, being under the guidance of desires arising from his mind, follows the erroneous ascending methodology, mistaking his divisible knowledge (khanda-jñāna) for completeness. The proper use of the word ‘brahma’ is conceived only when one becomes aware of the greatness of the substance to be known by the primal vidvad-anubhūti, the sequential revelation (of the name, form, qualities and pastimes of the Lord) as experienced by enlightened saints.
vastutastu prāpañcikam śakala jñānam anutva sambaddham iti pūrnapurusa eva brahma-śabdābhidheyatvam adhigantum arhati,
Factually, all fragmented knowledge of the material world is confined to minuteness (non-plenitude). Thus, only the complete, inexhaustible Supreme Person is deserving of the name ‘brahma’.
tasyaiva paripūrna-purusasya drstrtvena svasyānutvasandhāna-mukhena tadgatabṛhattvopalabdhir jāyate,
By recognising the complete Supreme Person as ‘the seer’, the realisation of His greatness arises, along with the ascertainment of one’s own minuteness (non-plenitude).
tasminnevānutve yadaivājñānapravesāj jīvānām prāpañcikakartrtvābhimāna-rūpa-pramāda samprāptis tadaiva tad-darśane heyatva paricchinnatva-bhinnatvādayo dharma advaya-jñānānuśīlane vyāhatim upasthāpayanti |
When ignorance enters into the minute nature of the living entities, they attain a state of inattentiveness (pramāda) in the form of the sense of material agency (kartṛtvābhimāna). Then their vision takes on impediments to the cultivation of non-dual consciousness, such as dismissiveness (heyatva) and the correlative concepts of divisibility or circumscription (paricchinnatva) and separateness (bhinnatva).
prāpañcikavaicitrye parasparam dvandvabhāvah pravartate prapañcātīte vaikuntharājye tu tad tādrgvaratā na labdhaprasarā bhavati,
Mutual duality prevails between the diverse particularities of the material world. However, such duality does not pervade the realm of Vaikuntha, which lies beyond the material elements.
tatra vaicitra bāhulye’pi saccidānandasyādvaya-jñānānuśīlane na kācid vyāhatirutpadyate,
There in Vaikuntha, even the plurality of particularities does not in any way obstruct the cultivation of the non-dual consciousness of eternity, knowledge and bliss.
māyājagati sthūla-sūksmabhedād vastupratītiradvayajñāna-śri krsnasya pūrnatva-pratisedham parikalpayati,
The distinction between the gross and subtle elements in the realm of Māyā accomplishes the complete negation of the perception of the true substance, Śrī Krsna, the non-dual consciousness reality.
rūpa-rasa-gandha-sparśa-śabdādīnām indriyajanyāh pratītayah parasparam vaisamyasamupasthāpanād advayajñāna-śri krsna svarūpa bodhe prātikūlyameva sanghatayanti,
The mutual qualitative and quantitative unevenness of individual perceptions produced by the senses, such as those of form, flavour, fragrance, touch and sound, obstructs perception of the non-dual conscious spiritual form and characteristics of Śrī Krsna.
vaikuntha-pratītau tu vaikuntha-vastu cinmayair indriyaiś cinmayarūpa-rasa-gandha-sparśa-śabdāsvādanena cinmaya-cintana-vaśād ajñāna-sparśa-rahityenākhandakāla-niravadhikānanda-samāgamāc cid-vilāsa-vaicitrye-labdhapratistham bhavati,
However, in the spiritual perception of Vaikuntha, one is situated in the attainment of variegated spiritual pastimes, encountering infinite joy within indivisible time, free from the slightest touch of ignorance. Under the influence of spiritual thoughts, he relishes spiritual form, flavour, fragrance, touch and sound with spiritual senses.
tādrg advayajñāna-pratītir antarena śravanendriyam itarendriyacatustayena na labhyate,
Without the sense of hearing, such an experience of non-dual consciousness cannot be attained by the other four senses.
yatra śravanendriyam itarendriyacatustayenāsambaddhatayā manasi sankalpa-vikalpātmikām vrttim samupasthāpayati tatraiva bhūtākāśa-nināditah śabdo’yam advaya-jñānasya vyāhitā vividhābhāvagato bhavati vaikuntha-vastūddeśake śabde prāpañcika-vastvantara-jñānoddeśakatva-bhrāntyā pratīyamāno bhedaś cādvaya-jñānasya pratiyogitām āvahati,
When the sense of hearing is not conjoined with the other four senses, the function (vrtti) of accepting and rejecting (sankalpa-vikalpa) becomes present in the mind. Then the sound vibrated within the material ether (bhūtākāśa), related to various negative abstractions, obstructs non-dual consciousness. In the case of sound referring to the spiritual substance of Vaikuntha, by mistaking it for sound indicating the differentiated knowledge of material substance, there arises duality and the absence of non-dual consciousness.
vaikunthābhidhānam hi vaikuntha-vastu-dyotakam, yadaivendriyāni prāpañcika-bhūtākāśam atikramya vaikuntham abhiyānti tadā tādṛg abhigamane kiyānapyajñānatamah-samparko jada-kartrtvābhimāna-saślesaleśo vā na bhavati,
The vocabulary describing Vaikuntha definitely illuminates the substance of Vaikuntha. When the senses go beyond the material element of ether to approach Vaikuntha, there is no trace of contact with the darkness of ignorance, ambiguity or the slightest embrace of the inert material sense of agency (jada-kartṛtvābhimāna).
tasmād evākhanda-veda-purusasya vadanam sarasvatītyabhidhīyate, tatra ca caturānanasyānana-garbhāt prapañcah samutpadyate |
Therefore, the voice of the indivisible Veda-purusa is called Sarasvatī, and similarly, the material universe composed of five elements is brought forth from the womb of the face of the four-faced (Brahmā). [See ŚB 2.4.22]
veda-purusasya vadanācca śabda-śāstram vyākaranam, tasya drster akhandakālatrayasattvācca mahākālas trilocanatvena parikīrtyate,
Grammar (vyākaranam), the scripture concerning the science of words, also comes from the mouth of the Veda-purusa. The existence of the three aspects of indivisible time belong to His glance, and therefore, Mahākāla (Śiva) is described as having three eyes.
veda-purusasya śrotrān niruktam kanthāt kalpah padayugalācchando ghrānāc ca śiksā śāstram upajāyate,
Nirukta (etymology) scripture is produced from the ear of the Veda-puruṣa; Kalpa scripture, the science of ritual, from His throat; Chanda scripture, the science of prosody, from His two feet; and from His nose, Śiksā scripture, the science of pronunciation.
śabda-śāstram eva tan mukhasya-svarūpam śravana-praveśārham iti tad avalambanena cidacid-bhāsā dvayasyotpattir vicāryate,
As the embodiment (svarūpa) of his mouth, the scripture concerning the science of words (grammar) is worth hearing. Thus, by accepting His support, the origin of the two types of language, namely, spiritual language (cid-bhāsā) and material language (acid-bhāsā), is considered.
cinmaya jagati praviviksuh śabda-brahmana āśrayena sasīma-rājyādyutkramya parabrahma-dhāmātikramena paravyomādhigantum prabhavati,
By taking shelter of spiritual sound, one who desires to enter the spiritual world can ascend beyond the limited material realm, surpass the abode of brahman and reach the spiritual sky.
tatra vaikunthasurabhistad ghrānagocarībhūtastamunmādayati, sa ca cinmaya-rasa-rasikatayā bhāvanādharma-samparka-śūnyam paripürna-vaicitryam upalabdhum arhati,
Therein, the fragrance of Vaikuntha, which is perceived by the olfactory sense, makes him become intoxicated. And by being a taster of spiritual rasa, he is able to perceive the complete spiritual variety, which is totally devoid of contact with the nature of the meditative experience (being beyond it).
tadānīm tanmanaso rajastamo’nubandha-rahita-viśuddha-sattvena pratibhānāccid-vilāsa-vaicitrye pratisthitatayā śrauta-mārga evetarendriyajanya-jñānodbhāsitäyāh kudārśanika-vrtteś ciram stambhanāya bhavati |
At that time, his mind becomes established in the variegated spiritual pastimes made clear by viśuddha-sattva and untouched by passion and ignorance. Only that mind on śrauta-mārga, the path of hearing, is checked forever from the underlying mental oscillations of the impaired vision (kudārśanika-vrtti) that arises from knowledge acquired from the other senses.
śrīmān gaurasundaro jagatyaparavidyālocanacchadmanā śabda-śāstrādhāpakatvenātmanah prākatyam pradarśayannacirameva śabdebhyaś cidindriyodbhāsita-vidvad-rūdhi-vrtterākarsanalīlām abhinināya,
On the pretext of reflecting upon the mundane science of this world (apara-vidyā), Śrīmān Gaurasundara presented Himself as a teacher of grammar (śabda-çāstra) just for a short time in order to enact His vidvad-rūdhi-vrtter ākarsana līlā, His pastime of attracting us unto the sounds of words, illuminated by the spiritual senses, which produce immediate experience of the absolute identity of reference and referent (vidvad-rūdhi-vrtti).
tataścāsau haririti yaugika-śabda-vācyo bhavati, tadānīm vidvad-rūdhi-vrttyākrstasampradāyas tatah śabda-śāstra-śiksāpātavam adhijagām,
Thus, He became known as ‘Hari’ in accordance with the etymological meaning of ‘Hari’ as the remover of material bondage. At that time, therefore, as the bestower of knowledge who was forcefully attracted by the vidvad-rūdhi-vrtti, He attained expertise in teaching the science of words.
tatrācāryavarah śrīmajjīvapādah pūrnādhikāra-lābhenāsmākam baddha-jīvānām ajña-rūdhi-vrttim apanayati, śrī harināmāmṛta vyākaranam eva tasya vidvad-rūdhi-vrtteh pāöavaparijñānam asyānuśīlana-mukhena vayam bhagavan-nāmanāminor advaya-jñānam adhigatya jada-samjñā-rūpa-guna-kriyābhya ātma-mocana prabhavisyāmah kramaśaś ca vācya-vācakayoh prāpañcika-heyatāsīmānam-ullanghya vaikuntharājyābhigamane
In pursuance of the teaching of Śrīmān Gaurasundara, the best of ācāryas, Śrī Jīva Gosvāmipāda, with the attainment of full authority, dispels the conventional meaning of words accepted by the spiritually ignorant (ajña-rūdhi-vṛtti). After acquiring non-dual awareness of the absolute identity of Bhagavan with His Holy Name through the cultivation of clear realization of the vidvad-rūdhi-vrtti of Śrī Harināmāmṛta Vyākaranam, we shall gradually be able to liberate the soul from mundane inert terminology, forms, qualities and actions. On accessing the Divine Realm, we will surpass the rejectable worldly limitations with respect to the duality of the signified and the signifier.
paribaddhasankalpā eva baddha-bhāvāt samskrtāh samskrta-sāhityādhikāram prāpsyāmas tadaiva ca- “svayam brahmani niksiptān jātāneva hi mantratah | vinītānatha putrādīn samskrtya pratibodhayed”
Only when we who are conditioned are purified (samskrtāh) from our bound state, we will attain the eligibility to understand the Sanskrit literature, and then certainly,
svayam brahmani niksiptān jātāneva hi mantratah |
vinītān atha putrādīn samskrtya pratibodhayet ||
“An ācārya should purify his sons and disciples who are engaged in the service of the Absolute Truth by initiating them with proper mantras, and thereby, awaken their understanding.”
[Bhāradvāja-samhitā of the Nārada Pascarātra 2.34]
iti pāñcarātrika-cinmayajñāna-bhāgityamapi samyag adhigamisyate |
Thus, the transmission of the pāñcarātrika spiritual knowledge is completely understood (as dependent upon purification and divine service).
nāmasevāyāh parihāraprasangamātrenaiva śrautamārgah parihrtah yāt tataśca jīvānām pariraksanārtham śrī krsna-dvaipāyana-pādena – ‘arcye visnau śīlādhīr gurusu naramatir vaisnave jātibuddhir visnor vā vaisnāvānām kalimala-mathane pāda tīrthe’mbu-buddhih | śrī visnor nāmni mantre sakalakalusahe śabda-sāmānya-buddhir visnau sarveśvareśe tad-itara-sama-dhīr yasya vā nārakī sah’ iti parikīrtitam |
Simply by abandoning the service of the Holy name, the śrauta-mārga is abandoned. To protect the living entities from this, Śrī Krsna Dvaipāyana has proclaimed the verse:
‘arcye visnau śīlādhīr gurusu naramatir vaisnave jātibuddhir
visnor vā vaisnāvānām kalimala-mathane pāda tīrthe’mbu-buddhih |
śrī visnor nāmni mantre sakalakalusahe śabda-sāmānya-buddhir visnau sarveśvareśe tad-itara-sama-dhīr yasya vā nārakī sah ||
“One who considers the deity of Visnu to be a stone, the gurus to be ordinary men, a vaisnava to belong to a social caste, the sacred foot-wash of Visnu or the vaisnavas, which destroys the contamination of Kali, to be ordinary water, the mantra of the name of Śrī Visnu, which vanquishes all sin, to be ordinary sound, or Visnu, the controller of all controllers, to be equal with those other than Himself, is an infernal creature (destined for the hellish regions).”
[Padyāvalī: 114; Dig-darśinī-tīkā on Hari-bhakti-vilāsa 10.26]
śrī harināmāmrta vyākaranādhyayanam hi mukta-jīva-dharma-bhūtam, itara-vrtti-preranayā samsāra-vāsanā-samudaye vedāngānyatamam vyākaranam harināmāmrtatvenāpari yā visayavisakūpa eva nipātisyāmah, parantu paravidyānusandhānād vaikunthānubhūtir evāsmākam māyāmeghāpavaranam apanesyati|
Indeed, the study of Śrī Harināmāmrta Vyākaranam is the occupation (dharma) of the liberated soul. If we are impelled to study Vedāngas not related to the grammar of Harināmāmrta by mental inclinations arising from the impressions of worldly experience (samsāra-vāsanā), then we will inevitably fall into the poisonous well of sense gratification.
Conversely, by investigating para-vidyā, transcendental knowledge, our realization of the spiritual realm (vaikunthānubhūti) will remove the dense covering of the cloud of illusion (māyā-megha).
māyika-vastūnām acid-āvṛtam iti samjñā bhavati, tayā hi vinaśvaram jīva-bhogyamajñānāśritam duhkhārnava-nimajjanārham parināmyeva vastu samuddiśyeta,
The substances manifest by the illusory energy Māyā are called acid-āvrta, the insentient material covering. A substance should be defined in terms of its result. The perishable objects considered to be objects of enjoyment by the living entity in the shelter of ignorance are only capable of immersing him in the ocean of suffering.
tādrguddeśaśca nāmāparādha eva yatra ca tādrguddeśasya cid-vaicitryānubhūteśca sattāvirahāt kevalā cinmātradhāranaiva pravartate tādrnnāmoddistam vastu cijjagatas tatavartitayā-nāmābhāsa-samjñayā parigīyamānam sadasmān jadābhiniveśato vimucya tūrnam eva cid-uddīpakanāmasānnidhyam prāpayatīti śam ||
The pursuit of such material objects constitutes offence to the Holy Name. Due to the absence of realization of spiritual variety, an exclusively non-differentiated conception of consciousness arises. However, the name which is situated on the shore of the spiritual world is celebrated by the term nāmābhāsa. This semblance of the Holy Name quickly releases us from absorption in inert matter and brings us towards the pure Name, who inflames spiritual consciousness, and thus, bestows spiritual prosperity.
(Prabhupāda Śrīla Bhaktisiddhānta Sarasvatī Thākura, 1928)
