trayya copanisadbhis ca
sankhya-yogais ca satvataih
trayya—by studying the three Vedas (Sama, Yajur and Atharva); ca—also; upanisadbhih ca—and by studying the Vedic knowledge of the Upanisads; sankhya-yogaih—by reading the literature of sankhya-yoga; ca—and; satvataih—by the great sages and devotees, or by reading Vaisnava-tantra, Pancaratras; upagiyamana-mahatmyam—whose glories are worshiped (by all these Vedic literatures); harim—unto the Supreme Personality of Godhead; sa—she; amanyata—considered (ordinary); atmajam—as her own son.
The glories of the Supreme Personality of Godhead are studied through the three Vedas, the Upanisads, the literature of Sankhya-yoga, and other Vaisnava literature, yet mother Yasoda considered that Supreme Person her ordinary child.
As stated in Bhagavad-gita (15.15) by the Supreme Personality of Godhead, Krsna, the purpose of studying the Vedas is to understand Him (vedais ca sarvair aham eva vedyah). Sri Caitanya Mahaprabhu explained to Sanatana Gosvami that there are three purposes in the Vedas. One is to understand our relationship with Krsna (sambandha), another is to act according to that relationship (abhidheya), and the third is to reach the ultimate goal (prayojana). The word prayojana means “necessities,” and the ultimate necessity is explained by Sri Caitanya Mahaprabhu. prema pum-artho mahan: the greatest necessity for a human being is the achievement of love for the Supreme Personality of Godhead. Here we see that mother Yasoda is on the highest stage of necessity, for she is completely absorbed in love for Krsna.
In the beginning, the Vedic purpose is pursued in three ways (trayi)—by karma-kanda, jnana-kanda and upasana-kanda. When one reaches the complete, perfect stage of upasana-kanda, one comes to worship Narayana, or Lord Visnu. When Parvati asked Lord Mahadeva, Lord Siva, what is the best method of upasana, or worship, Lord Siva answered, aradhananam sarvesam visnor aradhanam param. Visnupasana, or visnv-aradhana, worship of Lord Visnu, is the highest stage of perfection, as realized by Devaki. But here mother Yasoda performs no upasana, for she has developed transcendental ecstatic love for Krsna. Therefore her position is better than that of Devaki. In order to show this, Srila Vyasadeva enunciates this verse, trayya copanisadbhih etc.
When a human being enters into the study of the Vedas to obtain vidya, knowledge, he begins to take part in human civilization. Then he advances further to study the Upanisads and gain brahma jnana, impersonal realization of the Absolute Truth, and then he advances still further, to sankhya-yoga, in order to understand the supreme controller, who is indicated in Bhagavad-gita (param brahma param dhama pavitram paramam bhavan/purusam sasvatam [Bg. 10.12]). When one understands that purusa, the supreme controller, to be Paramatma, one is engaged in the method of yoga (dhyanavasthita-tad-gatena manasa pasyanti yam yoginah [SB 12.13.1]). But mother Yasoda has surpassed all these stages. She has come to the platform of loving Krsna as her beloved child, and therefore she is accepted to be on the highest stage of spiritual realization. The Absolute Truth is realized in three features (brahmeti paramatmeti bhagavan iti sabdyate), but she is in such ecstasy that she does not care to understand what is Brahman, what is Paramatma or what is Bhagavan. Bhagavan has personally descended to become her beloved child. Therefore there is no comparison to mother Yasoda’s good fortune, as declared by Sri Caitanya Mahaprabhu (ramya kacid upasana vrajavadhu-vargena ya kalpita). The Absolute Truth, the Supreme Personality of Godhead, may be realized in different stages. As the Lord says in Bhagavad-gita (4.11):
“As men surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prtha.” One may be a karmi, a jnani, a yogi and then a bhakta or prema-bhakta. But the ultimate stage of realization is prema-bhakti, as actually demonstrated by mother Yasoda.
Link to this page: https://prabhupadabooks.com/sb/10/8/45