Adi-lila, Chapter 7 89
must be expressed (hetu), examples must be given in terms of various facts
(udaharana), the theme must gradually be brought nearer for understanding
(upanaya), and finally it must be supported by authoritative quotations from the
Vedic sastras (nigamana).

According to the great dictionary compiler Hemacandra, also known as Kosakara,:
Vedanta refers to the purport of the Upanisads and the Brahmana portion of
the Vedas. Professor Apte, in his dictionary, describes the Brahmana 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
Vedanta-sutra. Veda means knowledge, and anta means the end. In other words,
proper understanding of the ultimate purpose of the Vedas is called Vedanta knowl-
edge. Such knowledge, as given in the codes of the Vedanta-sutra, must be supported
by the Upanisads.

According to learned scholars, there are three different sources of knowledge,
which are called prasthana-traya. According to these scholars, Vedanta is one of such
sources, for it presents Vedic knowledge on the basis of logic and sound arguments.
In Bhagavad-gita (13.5) the Lord said, brahma-sutra-padais caiva hetumadbhir
viniscitaih: “Understanding of the ultimate goal of life is ascertained in the Brahme-
sutra by legitimate logic and argument concerning cause and effect.”’ Therefore the
Vedanta-sutra is known as nyaya-prasthana, the Upanisads are known as Sruti-
prasthana, and the Gita, Mahabharata and Puranas are known as smrti-prasthana.
All scientific knowledge of transcendence must be supported by Sruti, smrti and a
sound logical basis.

It is said that both the Vedic knowledge and the supplement of the Vedas called
the Satvata-paficaratra emanated from the breathing of Narayana, the Supreme
Personality of Godhead. The Vedanta-sutra codes were compiled by Srila Vyasadeva,
the powerful incarnation of Sri Narayana, although it is sometimes said that they
were compiled by a great sage named Apantaratama. Both the Pafncaratra and
Vedanta-sutra, however, express the same opinions. Sri Caitanya Mahaprabhu there-
fore confirms that there is no difference in opinion between the two, and He
declares that because Vedanta-sutra was compiled by Srila Vyasadeva, it may be
understood to have emanated from the breathing of Sri Narayana. Srila Bhakti-
siddhanta Sarasvati Thakura comments that while Vyasadeva was compiling the
Vedanta-sutra, seven of his great saintly contemporaries were also engaged in
similar work. These saints were Atreya Rsi, Asmarathya, Audulomi, Karsnajini,
Kasakgtsna, Jaimini and Badari. In addition, it is stated that Parasari and Karmandi-
bhiksu also discussed the Vedanta-sutra codes before Vyasadeva.

The Vedanta-sutra 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-jfhana, or knowledge of the relationship. The third chapter
describes how one can act in his relationship with the Supreme Personality of God-
head. This is called abhidheya-jhana. The relationship of the living entity with the
Supreme Lord is described by Sri Caitanya Mahaprabhu. /ivera svarupa haya krsnera
