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

ascend), as in the words "sampatanty anena svargam" (the instrument by which the souls ascend to Svargaloka). The word "anuśaya" (which also means karma) is derived from the verb śiṣ" (to remain) and means "that which remains after one has enjoyed". It means "that which remains and pushes the soul to experience certain results." In Svargaloka one uses up all his past karma, and therefore no further karma remains. Siddhānta (conclusion): In the following words the author of the sūtras gives his conclusion. Sūtra 8 kṛtātyaye 'nuśayavān dṛṣṭa-smṛtibhyām kṛta - of what is done; atyaye - at the end; anuśaya - karma; vān - possessing; dṛṣṭa - from the Śruti-śāstra; smṛtibhyām - from the Smṛti-śāstra. At the end there is still karma, because of the statements of Śruti and Smṛti śāstras. Purport by Śrīla Baladeva Vidyābhūṣaṇa When the good karma of pious deeds performed to enjoy in Candraloka is exhausted, the enjoyment ends and the soul attains a new body to enter flames of suffering. In this way, when his good karma is exhausted, he falls down. How is that known? The sūtra explains: "dṛṣṭa-smṛtibhyām" (by the statements of Śruti and Smṛti śāstras). The Śruti-śāstra (Chāndogya Upaniṣad 5.10.7) explains: tad ya iha ramaṇīya-caraṇābhyāso ha yat te ramaṇīyāṁ yonim āpadyeran brāhmaṇa-yoniṁ vā kṣatriya-yoniṁ vaiśya-yoniṁ vā. atha ya iha kapūya- caraṇābhyāso ha yat te kapūyāṁ yonim āpadyeran śva-yoniṁ vā śūkara-yoniṁ vā cāṇḍāla-yoniṁ vā. "When one acts piously, he attains a good birth. He is born as a brāhmaṇa or a kṣatriya or a vaiśya. When one acts sinfully, he attains a sinful birth. He is born as a dog, a pig, or an outcaste." Here the words "ramaṇīya-caraṇa" means pious deeds". This refers to pious karma remaining after one has enjoyed pious karmas. The word "abhyāsa" means "repeated practice". This word is formed from the verb "as", the preposition "abhi" and the affix kvip". The meaning of the word "ha" (indeed) is obvious. The word "yat" means "when". In this passage there are when-then clauses. In the Smṛti-śāstra it is said: iha punar-bhave te ubhaya-śeṣābhyāṁ niviśanti.

"Accompanied by the remnants of their good and bad karma, they again enter the world of repeated birth." In this way it is clear that the soul falling from Svargaloka still has past karma. This does not contradict the description in Chāndogya Upaniṣad 5.10.5 because that passage described only the exhaustion of the specific karmas that brought the soul to Svargaloka and not the exhaustion of other karmas. Now the author of the sūtras describes the method of the soul's descent. Sūtra 9 yathetam anevaṁ ca yathā - as; itam - departed; an - not; evam - thus;ca - and. Also, not as he went. Purport by Śrīla Baladeva Vidyābhūṣaṇa The soul, who still has karma, does not descend from Candraloka in the same way he rose to Candraloka. The words yathā itam" mean "as he arrived". The word "an-evam" means "in a different way". The soul descends by the path of smoke and the path of ether. These paths were also traveled in the ascent. However, in the descent there is no mention of the night or other paths used in the ascent. Also, in the descent there is mention of the cloud and other paths not used in the ascent. Therefore the descent is not like (anevam) the ascent. Sūtra 10 caraṇād iti cen na tad-upalakṣaṇārtheti kārṣṇājiniḥ caraṇāt - by conduct; iti - thus; cet - if; na - not;tad-upalakṣaṇa-arthā - that meaning; iti - thus; kārṣṇājiniḥ - Kārṣṇājini. If it is said to be by conduct, then Kārṣṇājini replies: No. Here it has the same meaning. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: It is not so that the soul fallen from Svargaloka attains a new birth according to his past karma. The passage quoted here from the

Śruti-śāstra uses the word ramaṇīya-caraṇa" (good conduct). The word "caraṇa" means "conduct". It has not the same meaning as anuśaya" (karma). The difference of the two words is seen in the following statement of Bṛhad-āraṇyaka Upaniṣad: yathācārī yathākārī tathā bhavati "As one performed caraṇa, and as one performed karma, so one attains an appropriate birth." To this I reply: There is no fault here to interpret the word "caraṇa" as a synonym of karma. Kārṣṇājini Muni affirms that in this passage of Chāndogya Upaniṣad (5.10.7) the word "caraṇa" means karma. This is also true because the Śruti-śāstras affirm that karma is the origin of conduct. That is the meaning. Sūtra 11 ānarthakyam iti cen na tad-apekṣatvāt ānarthakyam - meaninglessness; iti - thus; cet - if;na - not; tad-apekṣatvāt - because of being in relation to that. If it is said that it has no meaning, then I reply: No. Because it is in relation to that. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: If karma is indeed the source of all that is good, then good conduct is useless and the rules of good conduct are also useless. If this is said, then the author of the sūtras replies: No. It is not so. Why not? The sūtra explains: "Because good karma itself is created by good conduct." One cannot attain good karma without performing good conduct. The Smṛti-śāstra explains: sandhyā-hīno 'śucir nityam anarhaḥ sarva-karmasu "A person who is impure and does not chant the Gāyatrī prayer is not qualified to perform any pious karmas." Therefore, Kārṣṇājini Muni explains, because good conduct is the cause of good karma, the word "caraṇa" in this passage means "karma".

सूत्र १२ सुकृतदुष्कृते एवेति तु बादरिः ॥ ३।१।१२ ॥ पदच्छेद एवं शब्दार्थ: सुकृत — पुण्य कर्म; दुष्कृते — पाप कर्म; एव — ही / वस्तुतः; इति — इस प्रकार; तु — किन्तु / परन्तु; बादरिः — बादरि मुनि। सूत्रार्थ: किन्तु बादरि मुनि का विचार है कि ('चरण' शब्द से) पुण्य और पाप कर्म ही अभिप्रेत हैं। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य तात्पर्य: यहाँ 'तु' शब्द पूर्वपक्ष का निराकरण करने के लिए प्रयुक्त हुआ है। आचार्य बादरि का विचार है कि यहाँ 'चरण' शब्द का तात्पर्य 'पुण्य और पाप कर्म' ही है। इसका दृष्टान्त इस वाक्य में मिलता है: पुण्यं कर्माचरति अर्थात् "वह पुण्य कर्म का अनुष्ठान करता है।" इस वाक्य में 'आचरति' क्रिया का प्रयोग 'कर्म करने' के अर्थ में ही हुआ है। यदि किसी शब्द का मुख्य (प्राथमिक) अर्थ सम्भव हो, तो गौण अर्थ को स्वीकार करना न्यायसंगत नहीं होता। अतः यहाँ 'चरण' शब्द का अर्थ 'कर्म' ही है, तथा इसके अतिरिक्त अन्य कोई व्याख्या निरर्थक है। 'चरण' (सदाचार) वस्तुतः कर्म का ही एक विशिष्ट प्रकार है। चरण और कर्म में भेद केवल उसी प्रकार है जैसे कुरुओं और पाण्डवों में (ब्राह्मण-परिव्राजक न्यायवत्)। सूत्र में प्रयुक्त 'एव' (ही) शब्द यह संकेत करता है कि यह मत स्वयं सूत्रकार (श्री वेदव्यास जी) का भी अभीष्ट मत है। अतः चूँकि 'चरण' कर्म का ही एक विशेष प्रकार है, यह सिद्ध होता है कि स्वर्गलोक से अवरोहण करने वाला जीव अपने अवशिष्ट कर्मों (अनुशय) से युक्त होकर ही लौटता है। अधिकरण ३ अनिष्ठादिकार्यधिकरणम्: क्या पापी जीव भी चन्द्रलोक को जाते हैं?

Introduction by Śrīla Baladeva Vidyābhūṣaṇa Thus it has been said that a person who performs pious deeds goes to Candraloka and then again returns with the remainder of his karma. Now will be discussed whether sinners who perform no pious deeds also go and return in the same way. In Īśa Upaniṣad (3) it is said: āsūryā nāma te lokā andhena tamasāvṛtāḥ tāṁs te pretyābhigacchanti ye ke cātma-hano janāḥ "The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance."* Saṁśaya (doubt): Do the sinners go to Candraloka or Yamaloka? Pūrvapakṣa (the opponent speaks): The opponent gives his opinion in the following sūtra. Sūtra 13 aniṣṭādi-kāriṇām api ca śrutam an—not; iṣṭa—pious deeds; ādi—beginning with; kāriṇām—of the performers; api—also; ca—and; śrutam—in the Śruti-śāstra. The Śruti-śāstra declares that it is also so for they who do not perform iṣṭa or other pious deeds. Purport by Śrīla Baladeva Vidyābhūṣaṇa The Śruti-śāstra declares that they who perform iṣṭa and other pious deeds, as well as they who do not perform iṣṭa and other pious deeds, both go to Candraloka. This is explained in the Kauṣītaki Upaniṣad (1.2):

॥ श्रीब्रह्मसूत्रम् ॥ तृतीयाध्यायः — प्रथमः पादः अधिकरणम् — संयमनाधिकरणम् श्रुति-उद्धरणम् (कौषीतकि-उपनिषद् १.२): ये वै के चास्माल्लोकात्प्रयान्ति चन्द्रमसमेव ते सर्वे गच्छन्ति। श्रुति-अनुवाद: "इस लोक से जो कोई भी प्रयाण करते हैं, वे सभी अवश्य ही चन्द्रलोक को जाते हैं।" पूर्वपक्षः इस श्रुति-वचन द्वारा शास्त्र यह प्रतिपादित करता है कि बिना किसी भेद के 'सभी' जीव चन्द्रलोक को जाते हैं। अतः पापी जन भी उस 'सभी' शब्द के अन्तर्गत ही संगृहीत होते हैं। ऐसा होने पर, ईशोपनिषद् आदि के वचन पापियों को दुष्कर्मों से विरत करने हेतु केवल भय दिखाने मात्र हैं। वस्तुतः पुण्यात्मा और पापात्मा दोनों ही एक समान फल को प्राप्त करते हैं। सिद्धान्तः अत्रोच्यते—नैतदेवम्, पापी कभी भी सुख का अनुभव नहीं करता। इस विषय में सूत्रकार व्यासदेव अपना सिद्धान्त-वचन प्रस्तुत करते हैं: ब्रह्मसूत्रम् (सूत्र १४): संयमने त्वनुभूयेतरेषामारोहावरोहौ तद्गतिदर्शनात् ॥ १४ ॥ पदच्छेदः संयमने, तु, अनुभूय, इतरेषाम्, आरोहावरोहौ, तद्गतिदर्शनात्। शब्दार्थः संयमने = यमराज की संयमनी नगरी में; तु = किन्तु (पूर्वपक्ष के निवारणार्थ); अनुभूय = यातना का अनुभव (भोग) करके; इतरेषाम् = अन्यों का (जिन्होंने इष्टादि पुण्यकर्म नहीं किए हैं अर्थात् पापियों का); आरोहावरोहौ = ऊपर जाना और पुनः नीचे आना (आरोह और अवरोह); तद्गतिदर्शनात् = श्रुति-शास्त्र में उनकी ऐसी ही गति का वर्णन देखे जाने से। सूत्रार्थः किन्तु जो पुण्यकर्मी से इतर (पापी) हैं, वे संयमनी (यमलोक) में जाकर दण्ड भोगकर पुनः नीचे लौटते हैं, क्योंकि श्रुति में उनकी इसी प्रकार की गति का दर्शन होता है। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् (तात्पर्य): यहाँ 'तु' शब्द पूर्वपक्ष के निराकरण और खण्डन के लिए प्रयुक्त हुआ है। 'इतरेषाम्' पद का अर्थ है—वे अज्ञानी जीव जिन्होंने इष्टापूर्त आदि धर्म-कर्मों का आचरण नहीं किया। 'संयमने' पद का अभिप्राय यमराज की संयमनी नामक पुरी से है। पापी जीव उसी संयमनी में जाते हैं, जहाँ यमराज द्वारा उन्हें दण्डित किया जाता है और तदुपरान्त वे पुनः भूलोक में फेंक दिए जाते हैं। उनका गमन और आगमन इसी व्यवस्था के अन्तर्गत होता है। सूत्रकार हेतु प्रस्तुत करते हैं—'तद्गतिदर्शनात्' अर्थात् श्रुति-शास्त्र में उनकी ऐसी ही गति का निरूपण मिलता है। जैसा कि कठोपनिषद् (१.२.६) में यमराज नचिकेता से कहते हैं: उपनिषद्-श्रुति (कठोपनिषद् १.२.६): न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम्। अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे॥ श्रुति-हिन्दी-व्याख्या: धन के मोह से मूढ़ और प्रमादग्रस्त अविवेकी मनुष्य को परलोक का साधन (तत्त्व-ज्ञान) कभी प्रतिभासित नहीं होता। 'यही लोक सत्य है, परलोक कुछ नहीं है'—ऐसा मानने वाला पुरुष बारम्बार मेरे (मृत्यु अर्थात् यमराज के) वश में आता है। उपसंहार: अतः यह सिद्ध हुआ कि चन्द्रलोक केवल सकाम पुण्यकर्मियों के लिए है, पापी जन संयमनी जाकर यातना भोगकर सीधे अधोलोक को प्राप्त होते हैं।

"The path to liberation does not appear before a childish fool intoxicated by the illusory wealth of this world. He who thinks, `This is the only world. There is no world beyond this,' falls into my control again and again." In this way the Śruti-śāstra explains that the sinners are punished by Yamarāja. That is the meaning. Sūtra 15 smaranti ca smaranti—the Smṛti-śāstra; ca—also. The Smṛti-śāstras also affirm it. Purport by Śrīla Baladeva Vidyābhūṣaṇa Śrīmad-Bhāgavatam (3.30.23) explains: tatra tatra patan chrānto mūrchitaḥ punar utthitaḥ pathā pāpīyasā nītas tarasā yama-sādanam "While passing on that road to the abode of Yamarāja, he falls down in fatigue, and sometimes he becomes unconscious, but he is forced to rise again. In this way he is very quickly brought to the presence of Yamarāja."* In the Smṛti-śāstra it is also said: sarve caite vaśaṁ yānti yamasya bhagavan. "O Lord, all sinners come under Yamarja's dominion." In this way the sages and Smṛti-śāstras affirm that the sinners come under Yamarāja's control.

Sūtra 16 api sapta api—also; sapta—seven. There are seven and others also. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Mahābhārata it is said: rauravo 'tha mahāṁś caiva vahnir vaitaraṇī tathā kumbhīpāka iti proktāny anitya-narakāṇi tu tamisras cāṇḍa-tāmisro dvau nityau samprakīrtitau iti sapta pradhānāni balīyas tūttarottaram "The temporary hells named 1. Raurava, 2. Mahān, 3. Vahni, 4. Vaitaraṇī, and 5. Kumbhīpāka, as well as the permanent hells named 6. Tamisra, and 7. Andha- tamisra, are said to be the seven most important hells, each one more horrible than the last." Thus the Smṛti-śāstra explains that sinners are punished for their sins in these hells. These hells are the places where sinners go. The word "api" (also) is used to indicate that in the Fifth Canto of Śrīmad-Bhāgavatam other hells are also described. Here someone may object: Does this (the description of Yamarāja's punishment of sinners) not contradict the scriptures' declaration that the Supreme Personality of Godhead is the supreme controller of everything? The author of the sūtras now answers this objection:

Sūtra 17 tatrāpi ca tad-vyāpārād avirodhaḥ tatra—there; api—even; ca—also; tat—of Him; vyāpārāt—because of the activities; a—without; virodhaḥ—contradiction. There is no contradiction, for He also acts there. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "ca" (and) is here used for emphasis. Yamarāja and others punish sinners by the command of the Supreme Personality of Godhead. This does not contradict the scriptures' description of the Lord's supremacy. That is the meaning. The Purāṇas affirm that, on the Supreme Lord's order, Yamarāja and others punish sinners. Here someone may object: It must be that, after receiving punishment from Yamarāja, sinners also ascend to Candraloka. This must be so, for the Kauśītaki Upaniṣad affirms that all who leave this world travel to Candraloka. To refute this misconception the author of the sūtras speaks the following words. Sūtra 18 vidyā-karmaṇos tv iti prakṛtatvāt vidyā—of knowledge; karmaṇoḥ—of action; tu—but; iti—thus; prakṛtatvāt— because of being the topics. But because pious deeds and knowledge are the topics. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used to begin the answer to the previous objection. The word "na" (It is not so) is to be understood in this sūtra. Sinners do not go to

Candraloka. Why not? The sūtra explains that only they who perform pious deeds or are situated in true knowledge (vidyā-karmaṇoḥ) travel to the worlds of the devas and pitās. That is the description of the scriptures (prakṛtatvāt). In the Chāndogya Upaniṣad (5.10.1) it is said that they who are situated in knowledge travel on the path to the devas. In Chāndogya Upaniṣad (5.10.3) it is said that they who perform pious deeds travel on the path to the pitās. Thus when it is said that all (sarve) go to Candraloka, the meaning is that all who have qualified themselves in these ways go to Candraloka. Here someone may object: Is it not so that without first going to Candraloka it is not possible for sinners to attain a new material body? This is the reason: Because (without first going to Candraloka) it is not possible to offer the fifth libation (by which one attains a new body). Therefore, in order to attain a new material body, all must first go to Candraloka. If this objection is raised, then the author of the sūtras gives the following reply. Sūtra 19 na tṛtīye tathopalabdheḥ na—not; tṛtīye—in the third; tathā—so; upalabdheḥ—because of the perception. Not so in the third, for it is so perceived. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the third place there is no need to offer the fifth libation to attain a new material body. Why not? The sūtra explains: "tathopalabdheḥ" (because it is so perceived). This means: "Because the Śruti-śāstra affirms that it is so." In the Chāndogya Upaniṣad the following question is posed: yathāsau loko na sampūryate "Do you know why the world never becomes filled?" The answer is given (Chāndogya Upaniṣad 5.10.8):

athaitayoḥ pathor na katareṇa ca tānīmāni kṣudrāṇy asakṛd avṛttīni bhūtāni jīvanti jāyasva mriyasvety etat tṛtīyaṁ sthānam. tenāsau loko na sampūryate. "There are these two paths and there is also another path, where many tiny creatures live, and where they are ordered: Now you must be born.' and Now you must die.' It is because of this third place that the world never becomes filled." Aside from the worlds of the devas and the worlds of the pitās, there is another, a third world, the home of tiny creatures like mosquitoes, insects, and worms, creatures who do not go to the higher worlds, but are simply again and again ordered: "Now you must be born." and "Now you must die." In this way they are born again and again and they die again and again. That is the meaning. Their abode is this third world. It is said that sinners take birth in the bodies of these insects and other lower creatures. Their place is the third world because it is different from the first and second worlds: Brahmaloka and Dyuloka. Because they have not attained true knowledge and thus become able to travel to the world of the devas, and because they have not performed pious deeds and thus become able to travel to the world of the pitās, they become tiny creatures like mosquitoes and insects and they stay in a third world. That is why the other worlds do not become filled to overflowing. These creatures neither rise to nor descend from the celestial worlds of Dyuloka, and for that reason Dyuloka does not become overfilled. They stay in a third world, where they do not offer the fifth oblation in order to attain a new body. Sūtra 20 smaryate 'pi ca loke smaryate—affirmed in the Śmṛti-śāstra; api—and; ca—also; loke—in the world. The Smṛti-śāstras affirm that it is also in this world. Purport by Śrīla Baladeva Vidyābhūṣaṇa In this world also some pious persons, Droṇa and Dhṛṣṭadyumna are two examples, also attain new bodies without offering a fifth oblation. This is described in the Smṛti-śāstras. The words "api ca" (and also) hint that there are other examples also.

..." -> teṣāṁ khalv eṣāṁ bhūtānāṁ trīṇy eva bījāni bhavanti. aṇḍa-jaṁ jīva-jam udbhij- - line 8: jam. - line 19: tṛtīya-śabdāvarodhaḥ saṁśoka-jasya - line 20: tṛtīya—śabda—word; avarodhaḥ—description; saṁśoka—from grief; jasya— - line 21: born. - line 22: The grief-born is included in the third word.

Everything is precisely verified against the image.Sūtra 21

darśanāc ca darśanāt—from seeing; ca—also. From seeing also. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Chāndogya Upaniṣad (6.3.1) it is said: teṣāṁ khalv eṣāṁ bhūtānāṁ trīṇy eva bījāni bhavanti. aṇḍa-jaṁ jīva-jam udbhij- jam. "Living beings are born

Purport by Śrīla Baladeva Vidyābhūṣaṇa The perspiration born creatures, here called grief-born, are included in the description of plants born from seeds. Because they are both born by bursting forth, one bursting from earth and the other bursting from water, they are considered in the same class. They differ in that one one (the perspiration-born creatures) has the power to move about and the other (the plants) does not. In this way it is proved that they who do not perform pious deeds do not go to Candraloka. Adhikaraṇa 4 The Soul Does Not Become Ether Introduction by Śrīla Baladeva Vidyābhūṣaṇa It has already been shown that the soul who performs pious deeds goes, accompanied by his subtle material body, to Candraloka, and (after some time again) descends, accompanied by the remnant of his karma, (to the earth). The way this happens is described in Chāndogya Upaniṣad (5.10.5): athaitam evādhvānaṁ punar nivartante yathetam ākāśasm ākāśād vāyuḥ bhavati vāyur bhūtvā dhūmo bhavati dhūmo bhūtvā abhraṁ bhavaty abhraṁ bhūtvā megho bhavati megho bhūtvā pravarṣati "He returns by this path. First he becomes ether. From ether he becomes air. Having become air he becomes smoke. Having become smoke he becomes mist. Having become mist he becomes a cloud. Having become a cloud, he becomes rain." Saṁśaya (doubt): Is the descent literally like this, or is it not like this? Pūrvapakṣa (the opponent speaks): This account of the descending soul becoming ether and other things is to be accepted literally. During its descent does the soul become completely identical with these various things, or does it become only similar to them? If the soul becomes only similar, then a secondary interpretation of the passage must be accepted. For this reason it should be understood that the soul becomes completely identical with these different things.

Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 23 tat-svābhāvyāpattir upapatteḥ tat—of them; svābhāvya—similarity; āpattiḥ—attainment; upapatteḥ—because of being reasonable. It is similar to them, for that is reasonable. Purport by Śrīla Baladeva Vidyābhūṣaṇa This passage should be interpreted to mean that the soul becomes similar to these things. Why is that? The sūtra explains: "upapatteḥ" (for that is reasonable). On Candraloka the soul attains a a body suitable for enjoyment. However, when the time for enjoyment comes to an end, that body perishes in the fire of grief, just as mist perishes in the sunlight. Thus deprived of its external body, the soul becomes like ether. Then the soul comes under the control of air. Then the soul comes into contact with smoke and the other things. That is a reasonable explanation of these events. This is so because it is not possible for one thing to become another, and also because if it did indeed become ether or these other things, it would not be possible for the soul to continue its descent. Adhikaraṇa 5 The Passage From Ether to Rain Is Quick Introduction by Śrīla Baladeva Vidyābhūṣaṇa Saṁśaya (doubt): Is the soul's descent from ether to rain accomplished quickly or slowly? Pūrvapakṣa (the opponent speaks): No outside force pushes it, so the soul must

proceed very slowly. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 24 nāti-cireṇa viśeṣāt na—not; ati—very; cireṇa—for long; viśeṣāt—because of something specific. Not for very long, because of something specific. Purport by Śrīla Baladeva Vidyābhūṣaṇa The soul's descent from ether and the other things does not take a long time. Why is that? The sūtra explains: "viśeṣāt" (because of something specific). The specific thing here is a specific statement that the passage through rice and other grains is very difficult. Because this part of the passage is singled out as especially difficult it may be inferred that the other parts of the passage are quickly accomplished. Adhikaraṇa 6 The Descending Soul Does Not Take Birth Among the Plants Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya (statement): The passage after entering rain is described in the following statement of Śruti-śāstra: ta iha vrīhi-yavā auṣadhi-vanaspatayas tila-māṣā jāyante "The descending souls then take birth as rice, barley, plants, trees, sesame, and

...माषास्तिलाश्च जायन्ते ॥ संशयः—किम् अवरोहन्तो जीवा व्रीह्यादिभावेन मुख्यत एव जायन्ते, अथवा एतद् वर्णनं गौणं (संश्लेषमात्रम्) इति? पूर्वपक्षः—श्रुतौ "जायन्ते" इति शब्दप्रयोगात् तेषां मुख्यमेव जन्म मन्तव्यमिति। सिद्धान्तः—अत्र सिद्धान्तमुपपादयति सूत्रकारः—

सूत्राणि एवं भाष्यम्

सूत्रम् २५ अन्याधिष्ठिते पूर्ववदभिलापात् ॥ ३।१।२५ ॥ पदच्छेदः—अन्य-अधिष्ठिते, पूर्ववत्, अभिलापात्। पदार्थः— अन्य = अन्यैः जीवैः; अधिष्ठिते = आक्रान्ते (भोगाय गृहीते शरीरे); पूर्ववत् = पूर्वोक्ताकाशादिवत् (संश्लेषमात्रम्); अभिलापात् = श्रुतौ तथैव कथनात्। सूत्रार्थः—अन्य जीवों द्वारा अधिष्ठित व्रीहि आदि शरीरों में अवरोही जीवों का केवल संश्लेष (सम्बन्ध) ही होता है, मुख्य जन्म नहीं; क्योंकि पूर्व के समान ही श्रुति का कथन है। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् (भाष्यानुवादः)— स्थावर-व्रीह्यादि-शरीराणि हि अन्यैरेव भोक्तृभिर्जीवैः स्वकर्मवशाद् अधिष्ठितानि भवन्ति। अतः अत्र अवरोहतां जीवानां जन्म-वर्णनं गौणमेव (सम्बन्धमात्रपरकम्), न तु तेषां तत्तद्योनिषु कर्मफलोपभोगाय मुख्यं जन्म। कस्मात्? "पूर्ववदभिलापात्"। यथा पूर्वम् "आकाशं वायुर्भूत्वा..." इत्यादि-अवरोह-क्रमे जीवानामकाशादि-स्वरूपतापत्तिर्न भवति, अपि तु तत्तत्संश्लेषमात्रम् अभिप्रेतं भवति; तथैवात्रापि व्रीह्यादिभिः सह अवरोहतां जीवानां संश्लेषमात्रमेव भवति, न तु तेषां तच्छरीरभोक्तृत्वम्। यथैव आकाशादौ प्रविष्टस्य जीवस्य पुण्यापुण्यकर्मणां फलभोगो न दृश्यते, तथैव मेघवृष्ट्यादिद्वारा पृथिव्यां पतितानामपि जीवानां तावत्पर्यन्तं विशेषकर्मफलोपभोगो न भवति। तथा च श्रुतिरपि पश्चादेव कर्मफलभोगरूपं जन्म दर्शयति— श्रुतिः (छान्दोग्योपनिषद् ५।१०।७)— "तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन् ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरञ्श्वयोनिं वा शूकरयोनिं वा चण्डालयोनिं वा ॥" इति श्रुत्या रमणीयचरण-कपूयचरणानां पश्चादेव योन्यापत्तिः श्राव्यते। अतः व्रीह्यादिभावापत्ति-वचनं गौणमेव, न तु मुख्यमिति सिद्धम्। सूत्रम् २६ अशुद्धमिति चेन्न शब्दात् ॥ ३।१।२६ ॥

aśuddham—impure; iti—thus; cet—if; na—not; śabdāt—because of Śruti- śāstra. If it is said to be impure, then I reply: No, for that is the statement of the Śruti- śāstra. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: It is not at all logical to say that the scriptures' statement that the descending soul, accompanied by the remnant of his karma, takes birth in the body of a rice plant or similar species, is only a metaphor, and the soul does not really take birth in those species for the soul has no remaining karma to push it into that birth. The so-called pious deeds performed to attain residence in Svargaloka are actually impure. This is because the Agniṣomīya-yajña and other yajñas like them involve violence to animals. The scriptures give the following prohibition: mā hiṁsyāt sarva-bhūtāni "Never commit violence to anyone."* Therefore, by performing these yajñas there is a pious portion, which sends the performer to Svargaloka, and also an impious portion, which forces him to take birth as a rice plant or similar species. In the Manu-saṁhitā (12.9) it is said: śarīra-jair karma-doṣair yāti sthāvaratāṁ naraḥ "A person who sins with his body becomes an unmoving plant." Therefore the statement that the descending soul takes birth as a rice plant or similar being should be taken literally. If this is said, then the sūtra replies: "na" (No. It is not so). Why not? The sūtra explains: "śabdāt" (Because that is the statement of the Śruti-śāstra). The Vedas order: agnīṣomīyaṁ paśum ālabheta

"One should sacrifice an animal in an agnīṣomīya-yajña." Because piety and impiety is known only from the Vedas' statements, the Vedas' order to commit violence must be understood to be actually kind and pious. Therefore the orders of the Vedas are never impure. The prohibitions: "Never commit violence to anyone" and "Violence is a sin" are the general rules decreed by the Vedas, and the statement: "One should sacrifice an animal in an agnīṣomīya-yajña" is an exception to that general rule. A general rule and a specific exception to that rule need not contradict each other. There is scope for each. For these reasons, therefore, the scriptures' description that the fallen soul takes birth as a rice plant or similar being is metaphorical and not literal. What follows in this sequence is described in the next sūtra. Sūtra 27 retaḥ-sig-yogo 'tha retaḥ—semen; sik-sprinkling; yogaḥ—contact; atha—then. Then there is contact with the male that sprinkles the semen. Purport by Śrīla Baladeva Vidyābhūṣaṇa After entering the rice-plant or other plant, the fallen soul, accompanied by the remainder of his karma, enters the semen of a male. In the Chāndogya Upaniṣad (5.10.6) it is said: yo yo 'nnam atti yo retaḥ siñcati tad bhūya eva bhavati "A male eats that grain and then sprinkles semen. From that semen the fallen soul takes birth. He becomes just like his father." The statement that the soul becomes just like the father should not be taken literally, for one thing cannot have exactly the same form as another. In truth, if the offspring were completely identical with the father, and there were no difference at all between them, then the soul would not actually attain a new material body. Therefore this statement should be taken metaphorically. As the soul merely comes into contact with the rice plant or other vegetation, so the soul comes into contact with the father. The soul does not become identical with the

...पितुः सर्वथा सादृश्यम् (पिता के समस्त प्रकार से)। ॥ ब्रह्मसूत्रम् २८ ॥ योनेः शरीरम् ॥ ३।१।२८ ॥ पदच्छेदः — योनेः (मातृगर्भात्), शरीरम् (देहः)। सूत्रार्थः — मातृयोनि से जीवात्मा को नूतन स्थूल शरीर की प्राप्ति होती है। श्रीमद्बलदेवविद्याभूषणविरचितं गोविन्दभाष्यम् (तात्पर्यम्) अत्र ‘योनेः’ इति पञ्चमीविभक्तिः। जीवात्मा पितृशरीरात् प्रविश्य मातुः गर्भं (योनिं) प्रविशति। तत्र स्वकर्मफलभोगार्थं स नूतनं प्राकृतं शरीरं प्राप्नोति। अस्मिन् विषये छान्दोग्योपनिषदि (५।१०।७) श्रुतिवचनं वर्तते — तद् य इह रमणीयचरणाः... "ये पुण्यात्मानः शुभकर्मकर्तारस्ते रमणीयां योनिमाप्नुवन्ति; ये तु पापात्मानः कुत्सितकर्मकर्तारस्ते निन्दितामशुभामेव योनिमाप्नुवन्ति।" इत्थम् आकाशादि-क्रमात् प्रविश्य व्रीह्यादि-वनस्पतौ जीवात्मनः संसर्गः केवलः, न तु तद्भाव इति प्रतिपादितम्। अतः सारभूतः सिद्धान्तः अयमेव यद् विवेकी पुरुषः दुःखमयं संसारम् एतं परित्यज्य परममङ्गले सच्चिदानन्दविग्रहे श्रीहरौ स्वमनो निधाय परां भक्तिं कुर्यात्। इति तृतीयाध्याये प्रथमः पादः समाप्तः। ॥ तृतीयोऽध्यायः — द्वितीयः पादः ॥ श्रीलबलदेवविद्याभूषणकृता मङ्गलाचरणरूपा भूमिका — वित्तिर्विरक्तिश्च कृताञ्जलिः पुरो यस्याः परानन्दतनोर्वितिष्ठते । सा भक्तिरेकान्तमनोरमा सतां प्रवर्त्ततां श्रीहरितोषणी मयि ॥ हिन्दी-भावार्थ एवं उपव्याख्या — [अधिकरण-निष्कर्षः — रेतःसिगाद्यधिकरणम् / योनि-प्रवेश-विचारः] पूर्वपक्षः — व्रीह्यादि-अन्न-भाव को प्राप्त होकर जीव क्या वहीं स्थिर रहता है अथवा पितृ-मातृ-देह के माध्यम से शरीर पाता है? सिद्धान्तः — जीव का व्रीह्यादि में केवल संश्लेष (संयोग) मात्र होता है; तदनन्तर अन्नभक्षण के द्वारा वीर्य-रूप होकर पितृ-देह से मातृ-योनि में प्रविष्ट होता है और वहाँ प्रारब्ध कर्म के अनुसार स्थूल शरीर ग्रहण करता है। पाद २ भूमिका-अनुवाद — जिनके सच्चिदानन्द-घन स्वरूप के समक्ष ज्ञान और वैराग्य दोनों हाथ जोड़े खड़े रहते हैं, भक्तों के चित्त को आकृष्ट करने वाली तथा श्रीहरि को परितुष्ट करने वाली वह अनन्य प्रेमाभक्ति मेरे हृदय में नित्य प्रवृत्त हो।

siddhiś ca sevā-samayaṁ pratīkṣate bhaktiḥ pareśasya punātu sā jagat May devotion to the Supreme Personality of Godhead, devotion that is filled with transcendental bliss, devotion before whom knowledge and renunciation stand, their hands folded with respect, devotion that mystic power yearns to serve, purify the entire world. Devotional service, by performing which one falls in love with the Supreme Personality of Godhead and attains His association, will be described in this pada. In order to strengthen the soul's love and devotion for the Supreme Personality of Godhead, the Lord's glorious creation of dreams and other states of being, the Lord's identity with His many incarnations, His appearance as the all-pervading Supersoul, His non-identity with His worshipers, who are still one with Him in quality, His being attained only by devotional service, His appearence in both spiritual and material worlds, His transcendental blissfulness, His coming before His devotees according to the devotees' love for Him, His supremacy over all, His supreme generosity, and a great host of the Lord's other virtues and glories will also be described here. When a person desires to love, the beloved's glories must be understood. Otherwise there can be no love. In the beginning of this pada will be described the Lord's creation of the world in a dream. The idea that someone other than the Supreme Lord had created the material world contradicts the scriptures' statement that the Lord is the creator of everything. If the Lord is the creator of only some parts of the world, then it is not possible for the devotee to have full love for Him. For this reason now will be shown the glory of the Lord as the creator of all. Adhikaraṇa 1 The Supreme Personality of Godhead Creates Dreams Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad (4.3.10) it is said: na tatra rathā na ratha-yogā na panthāno bhavanty atha rathān ratha-yogān pathaḥ sṛjate. na tatrānandā mudaḥ pramudo bhavanty athānandān mudaḥ pramudaḥ sṛjate. na tatra veśantāḥ puṣkariṇyaḥ sravantyaḥ sṛjate sa hi kartā. "In that place there are neither chariots nor animals yoked to chariots. He