Looking at the Cultural Background 97

many other things, and which is smrti, but not in the Vedas, which are
Sruti). Another commentator, Hanuman, in his Paisdca-bhdsya, says that
kirtayantah merely means bhdsmdnah—‘‘talking [about].’’

More important, I think, than the precise meaning of this word, is that
the entire verse does not require that everyone always engage in kirtana,
but merely states that some great souls do so. This is obvious from the
next verse, which states that anye, ‘‘others,’’ engage in jfdna-
yajnena...yajanto mam, ‘‘worshiping me...with the worship of
knowledge.’” The Bhagavad-gitad is broad-minded and tolerant of a
variety of religious approaches, although it also stresses one aspect above
all others (i.e., sarva-phala-tyaga).*

Finally, in the last sutra of the Veddnta-sttra, andvrttih sabdat...,
Sabda refers to the scripture or to the revelation of the Vedas, as is clear
from the context and from the commentators. Sankara quotes a number
of texts (ending with ity ddi-sabdebhyah, ‘‘according to these sabdas’’) to
support this, i.e., to support the statement that ‘‘according to the scrip-
ture there is no return.”’ He also refers to sabda in this sutra by saying
mantrartha-vdddadi... , ‘‘mantras, descriptions, etc.’’ Vacaspati Misra in
the Bhdmati supports this and clarifies it further by adding that a contrary
view is Ssruti-smrti-virodhah, ‘‘in conflict with the smrti and the sruti.”’

Thanking you once again for your kind attention.

Yours very sincerely,
J.F. Staal

February 15, 1970

J.F. Staal
Professor of Philosophy
and of South Asian Languages

My dear Dr. Staal:

I am very glad to receive your letter dated Sunday, February 8, 1970. I
am very much pleased also to note the contents.

Regarding convincing you that all scriptures prescribe chanting of the
name of Krsna, I can simply present the authority of Lord Caitanya.
Lord Caitanya recommended, kirtaniyah sada harih (‘‘Hari, Krsna, is

*Sarva-phala-tyaga means ‘“‘renunciation of all the fruits of one’s work.”
