गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

questions of a brāhmaṇa bow named Śvetaketu who had come to his court. These questions concerned: 1. the destination of they who perform pious deeds, 2. the way these persons return to the earth, 3. they who do not attain that world, 4. how the path to the devas and the path to the pitās are different paths, and 5. the question expressed in these words (Chāndogya Upaniṣad 5.3.3): vettha yathā pañcamyām āhutāv āpaḥ puruṣa-vacaso bhavanti "Do you know why the fifth libation is called puruṣa? Unhappy because he did not know the answer to these questions, the boy approached his father, Gautama Muni, and expressed his sorrow. The father also did not know the answers and, wishing to learn them, approached Pravāhaṇa. Pravāhaṇa wished to give wealth to his guest, but Gautama begged from him the alms of the answers to the five questions. Answering the last question first, Pravāhaṇa described (Chāndogya Upaniṣad (5.4.1) the five fires: 1. heaven, 2. rain, 3. earth, 4. man, and 5. woman. Then he described the five libations for these fires: 1. śrāddha, 2.soma, 3. rain, 4. food, and 5. seed. The priests offering all these libations are the devas. The homa (yajña) here is the devas' throwing of the spirit soul, which is enveloped in its subtle body, up to the celestial worlds (dyuloka) so it may enjoy celestial pleasures. The devas here are the senses of the soul who has passed through death. These devas offer śrāddha in the fire of the celestial world. That śrāddha becomes a celestial body named somarāja, a body suitable for enjoying celestial pleasures. When the time of enjoyment is over the devas offer a yajña where this body is placed in the fire of parjanya and transformed into rain. The devas then offer a yajña where that rain is placed in the fire of earth and transformed into grains. The devas then offer a yajña where those grains are placed in the fire of a man's food and transformed into semen. The devas then offer a yajña where that semen is placed in the fire of a woman's womb and transformed into an unborn child. In that way the question was answered with the words (Chāndogya Upaniṣad 5.9.1): iti tu pañcamyām āhutāv āpaḥ puruṣa-vacaso bhavanti. "Thus the fifth libation is called puruṣa." In this sequence it is seen that in the fifth libation semen is offered in the fire of a woman's womb and the result is a material body, which is thus called puruṣa. That is the meaning. In this description it is thus seen that, accompanied by the subtle material body, the soul leaves one gross material body, goes to the celestial world, falls from there, and, still accompanied by the same subtle material body, again enters a woman's womb. Here someone may object: Is it not so that the word āpaḥ" (water) is used here with the word "puruṣa". How, then, can it be that the soul is accompanied by all