One thought on “Vedic karma-kāṇḍam & jñāna-kāṇḍam – pots of nectar or venom or both? Reconciliation of the philosophically ultimate and exclusive Gauḍīya views with the balanced and moderately inclusive Bhāgavatīya and the classical Vedic stand.

  1. Addendum to the article – “Vedic karma-kāṇḍam & jñāna-kāṇḍam – pots of nectar or venom or both? Reconciliation of the philosophically ultimate and exclusive Gauḍīya views with the balanced and moderately inclusive Bhāgavatīya and the classical Vedic stand.” —

    Gauḍīya-vaiṣṇavācārya Śrī Viśvanātha Cakravarttī’s Sārārtha-varṣiṇī Sanskrit commentary on Śrīmad-bhagavad-gītā 7.23 (“anta-vat tu phalaṁ teṣāṁ..”) clarifies the result obtained by the worshipers of demigods/devatās (excluding Śrī Hari) as being temporary and inferior in calibre vs. the permanent and most exalted destination attained by, exclusively, the devotion to Śrī Hari. Hence, the ‘viṣatvam’ or venomous state talked about by the Skanda-purāṇa verse (“vāsudevaṁ parityajya yo’nyaṁ devam upāsate / tyaktvāmṛtaṁ sa mūḍhātmā bhuṅkte halāhalaṁ viṣam //”), only, reflects the temporal state of the fruits obtainable by devatāntara-āradhanam (worship of demigods). In a specific contextual comparison to the boon achieved by hari-bhakti, the devāntarādhanam is labelled as venomous and not for its own sake in general – since, any path or mode of worship advocated by Vedic scriptures cannot produce anything detrimental. Only while comparing the hierarchical gradation of the fruits achieved through different modes of worship – the inferior ones are labelled as venomous and the superior ones as ambrosial.

    The hierarchical comparison is possible in ŚBMP 1.1.2 and the ŚBMP 11.14.20-21 (“na sādhayati/rodhayati maṁ….bhaktyā aham ekayā..”) by considering the term ‘dharmaḥ’ (as employed in that verse) to be denoting the concept of upāsanā-kāṇḍa/devata-kāṇḍa/nirguṇā-bhakti/parama-dharma/bhāgavata-dharma. (Do refer to Śrīdhara Svāmī’s Bhāvārtha-dīpikā commentary on it which explains the ‘pra’ prefix as found in ‘projjhita’ to indicate ‘mokṣābhisandhiḥ’ or the brahma-kāṇḍa/jñāna-kāṇḍa and by upalakṣaṇa – the ‘bhogābhisandhiḥ’ or the karma-kāṇḍa is referred to, as well.) Whilst, the ‘kaitava’ refers to the ‘viṣatva’ or a venomous state and phrases like – ‘nirmatsarāṇāṁ satāṁ’ refer to the śuddha-bhaktas of the sādhana-bhakti stage of uttamā-bhakti and onward. And phrase – ‘..sadyo hṛdy avarūdhyate kṛtibhiḥ śuśrūbhis tat-kṣaṇāt….’ refers to the bhagavad-vaśikaraṇam/bhagavad-avarodhanam.

    — Gurupādācārya Svāmī

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