# Cc. Ādi 7.106 > প্রভু কহে, বেদান্ত-সূত্র ঈশ্বর-বচন । > ব্যাসরূপে কৈল যাহা শ্রীনারায়ণ ॥১০৬॥ ## Text > prabhu kahe, vedānta-sūtra īśvara-vacana > vyāsa-rūpe kaila yāhā śrī-nārāyaṇa ## Synonyms *prabhukahe*—the Lord began to speak; *vedānta-sūtra*—the philosophy of *Vedanta-sūtra*; *īśvara-vacana*—spoken by the Supreme Personality of Godhead; *vyāsa-rūpe*—in the form of Vyāsadeva; *kaila*—He has made; *yāhā*—whatever; *śrī-nārāyaṇa*—the Supreme Personality of Godhead. ## Translation **The Lord said, "Vedānta philosophy consists of words spoken by the Supreme Personality of Godhead Nārāyaṇa in the form of Vyāsadeva.** ## Purport The *Vedānta-sūtra,* which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. It begins with the words *athāto brahma-jijñāsā* ("Now is the time to inquire about the Absolute Truth"). The human form of life is especially meant for this purpose, and therefore the *Vedānta-sūtra* very concisely explains the human mission. This is confirmed by the words of the *Vāyu* and *Skanda Purāṇas,* which define a *sūtra* as follows: > alpākṣaram asandigdhaṁ > sāra-vat viśvato-mukham > astobham anavadyaṁ ca > sūtraṁ sūtra-vido viduḥ "A *sūtra* is an aphorism that expresses the essence of all knowledge in a minimum of words It must be universally applicable and faultless in its linguistic presentation." Anyone familiar with such *sūtras* must be aware of the *Vedānta-sūtra,* which is well known among scholars by the following different names: (1) *Brahma-sūtra,* (2) *Śārīraka,* (3) *Vyāsa-sūtra,* (4) *Bādarāyaṇa-sūtra,* (5) *Uttara-mīmāṁsā* and (6) *Vedānta-darśana.* There are four chapters (*adhyāyas*) in the *Vedānta-sūtra,* and there are four divisions (*pādas*) in each chapter. Therefore the *Vedānta-sūtra* may be referred to as *ṣoḍaśa-pāda,* or sixteen divisions of aphorisms. The theme of each and every division is fully described in terms of five different subject matters (*adhikaraṇas*), which are technically called *pratijñā, hetu, udāharaṇa, upanaya* and *nigamana.* Every theme must necessarily be explained with reference to *pratijñā,* or a solemn declaration of the purpose of the treatise. The solemn declaration given in the beginning of the *Vedānta-sūtra* is *athāto brahma-jijñāsā,* which indicates that this book was written with the solemn declaration to inquire about the Absolute Truth. Similarly, reasons must be expressed (*hetu*), examples must be given in terms of various facts (*udaharaṇa*), the theme must gradually be brought nearer for understanding (*upanaya*), and finally it must be supported by authoritative quotations from the Vedic *śāstras* (*nigamana*). According to the great dictionary compiler Hemacandra, also known as Koṣakāra, Vedānta refers to the purport of the *Upaniṣads* and the *Brāhmaṇa* portion of the *Vedas.* Professor Apte, in his dictionary, describes the *Brāhmaṇa* portion of the *Vedas* as that portion which states the rules for employment of hymns at various sacrifices and gives detailed explanations of their origin, sometimes with lengthy illustrations in the form of legends and stories. It is distinct from the *mantra* portion of the *Vedas.* Hemacandra said that the supplement of the *Vedas* is called the *Vedānta-sūtra. Veda* means knowledge, and *anta* means the end. In other words, proper understanding of the ultimate purpose of the *Vedas* is called Vedānta knowledge. Such knowledge, as given in the aphorisms of the *Vedānta-sūtra,* must be supported by the *Upaniṣads.* According to learned scholars, there are three different sources of knowledge, which are called *prasthāna-traya.* According to these scholars, Vedānta is one of such sources, for it presents Vedic knowledge on the basis of logic and sound arguments. In the *Bhagavad-gītā* [[bg/13/5|(Bg. 13.5)]] the Lord says, *brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ:* "Understanding of the ultimate goal of life is ascertained in the *Brahma-sūtra* by legitimate logic and argument concerning cause and effect." Therefore the *Vedānta-sūtra* is known as *nyāya-prasthāna,* the *Upaniṣads* are known as *śruti-prasthāna,* and the *Gītā, Mahābhārata* and *Purāṇas* are known as *smṛti-prasthāna.* All scientific knowledge of transcendence must be supported by *śruti, smṛti* and a sound logical basis. It is said that both the Vedic knowledge and the supplement of the *Vedas* called the *Sātvata-pañcarātra* emanated from the breathing of Nārāyaṇa, the Supreme Personality of Godhead. The *Vedānta-sūtra* aphorisms were compiled by Śrīla Vyāsadeva, a powerful incarnation of Śrī Nārāyaṇa, although it is sometimes said that they were compiled by a great sage named Apāntaratamā. Both the *Pañcarātra* and *Vedānta-sūtra,* however, express the same opinions. Śrī Caitanya Mahāprabhu therefore confirms that there is no difference in opinion between the two, and He declares that because the *Vedānta-sūtra* was compiled by Śrīla Vyāsadeva, it may be understood to have emanated from the breathing of Śrī Nārāyaṇa. Śrīla Bhaktisiddhānta Sarasvati Ṭhākura comments that while Vyāsadeva was compiling the *Vedānta-sūtra,* seven of his great saintly contemporaries were also engaged in similar work. These saints were Ātreya Ṛṣi, Āśmarathya, Auḍulomi, Kārṣnājini, Kāśakṛtsna, Jaimini and Bādarī. In addition, it is stated that Pārāśarī and Karmandī-bhikṣu also discussed the *Vedānta-sūtra* aphorisms before Vyāsadeva. The *Vedānta-sūtra* consists of four chapters. The first two chapters discuss the relationship of the living entity with the Supreme Personality of Godhead. This is known as *sambandha-jñāna,* or knowledge of the relationship. The third chapter describes how one can act in his relationship with the Supreme Personality of Godhead. This is called *abhidheya-jñāna.* The relationship of the living entity with the Supreme Lord is described by Śrī Caitanya Mahāprabhu: *jīvera 'svarūpa' haya kṛṣṇera'nitya-dāsa'.* "The living entity is an eternal servant of Kṛṣṇa, the Supreme God." [[cc/madhya/20/108-109|(Cc. Madhya 20.108)]] Therefore, to act in that relationship one must perform *sādhana-bhakti,* or the prescribed duties of service to the Supreme Personality of Godhead. This is called *abhidheya-jñāna.* The fourth chapter describes the result of such devotional service (*prayojana-jñāna*). This ultimate goal of life is to go back home, back to Godhead. The words *anāvṛttiḥ śabdāt* in the *Vedānta-sūtra* indicate this ultimate goal. Śrīla Vyāsadeva, a powerful incarnation of Nārāyaṇa, compiled the *Vedānta-sūtra,* and in order to protect it from unauthorized commentaries, he personally composed *Śrīmad-Bhāgavatam* on the instruction of his spiritual master, Nārada Muni, as the original commentary on the *Vedānta-sūtra.* Besides *Śrīmad-Bhāgavatam,* there are commentaries on the *Vedānta-sūtra* composed by all the major Vaiṣṇava *ācāryas,* and in each of them devotional service to the Lord is described very explicitly. Only those who follow Śaṅkara's commentary have described the *Vedānta-sūtra* in an impersonal way, without reference to *viṣṇu-bhakti,* or devotional service to the Lord, Viṣṇu. Generally people very much appreciate this *Śārīraka-bhāṣya,* or impersonal description of the *Vedānta-sūtra,* but all commentaries that are devoid of devotional service to Lord Viṣṇu must be considered to differ in purpose from the original *Vedānta-sūtra.* In other words, Lord Caitanya definitely confirmed that the commentaries, or *bhāṣyas,* written by the Vaiṣṇava *ācāryas* on the basis of devotional service to Lord Viṣṇu, and not the *Śārīraka-bhāṣya* of Śaṅkarācārya, give the actual explanation of the *Vedānta-sūtra.*