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

Adhikaraṇa 6 Earth Is Manifested From Water, and the Word "Anna" in the Chāndogya Upaniṣad Means "Earth" Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Chāndogya Upaniṣad it is said: tā āpa aikṣanta bahvayaḥ syāma prajāyemahīti tā annam asṛjanta "Water thought: `I shall become many. I shall father many children.' Then water created anna." What is the meaning of the word "anna" here? Does it mean "barley and other food", or does it mean “earth"? In the Chāndogya Upaniṣad it is said: tasmād yatra kvacana varṣati tad eva bhūyiṣṭham annaṁ bhavaty adbhya eva tad adhy annādyaṁ jāyate "Therefore, whenever it rains there is abundant anna. In this way anna is produced by water." This passage seems, therefore, to support the idea that the word "anna" here means barely and other food". To explain the proper meaning here, the author of the sūtras speaks the following words. Sūtra 11 pṛthivy-adhikāra-rūpa-śabdāntarebhyaḥ pṛthivi—earth; adhikāra—context; rūpa—color; śabda—quotes from the Śruti-

śāstra; antarebhyaḥ—because of other. "Because its color, its context, and other quotes from the Śruti-śāstra, all confirm that earth is the proper meaning. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here the meaning "earth" should be accepted. Why? Because of the context and other reasons. It should be accepted because the context (adhikāra) of the passage is a description of the creation of the five material elements. It is also so, because the "anna" here is described as being black in color (rūpa), in the words: yat kṛṣṇaṁ tad annasya "That anna is black in color." It is also so because in other scriptures (śāstrāntarebhyaḥ) it is said (in the Taittirīya Upaniṣad): adbhyaḥ pṛthivī "From water, earth is manifested." The passage: "Therefore, whenever it rains there is abundant anna. In this way anna is produced by water," clearly uses the word "anna" to mean "food". However, because this passage is in the context of a description of the five material elements being manifested one from the other, the "food" here is a metaphor for "earth". Thus the two meanings "food" and "earth" combine in the word "anna" in this passage. Adhikaraṇa 7 The Elements Are Manifested From the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa

The description here, that the material elements are manifested in a particular sequence, beginning with ether, is given to remove controversy in regard to the sequence in which the elements are manifested. The fact that the pradhāna, mahat- tattva, and all the elements are created by the Supreme Personality of Godhead has already been proved in sūtra 1.1.2 (janmādy asya yataḥ). Now the author of the sūtras begins a more detailed description of that creation. In the Subāla Upaniṣad it is said: tad āhuḥ kiṁ tad āsīt tasmai sa hovāca na san nasan na sad asad iti tasmāt tamaḥ sañjāyate tamaso bhūtādir bhūtāder ākāśaṁ ākāśād vāyur vāyor agnir agner āpo 'dbhyaḥ pṛthivī tad aṇḍam abhavat "They said: What was in the beginning? He replied: In the beginning was neither existence nor non-existence. Nothing existed and nothing did not exist. In the beginning there was darkness. From the darkness the origin of the material elements was born. From the origin of the material elements, ether was born. From ether, air was born. From air, fire was born. From fire, water was born. From water, earth was born. In this way the egg of the material universe was created." Here it should be understood that akṣara, avyakta, mahat-tattva, tan-mātras, and material senses should also be placed, in this sequence, between darkness and ether. This should be done to complement the following statement of Agnimalaya: sandagdhvā sarvāṇi bhūtāni pṛthivy apsu pralīyate. āpas tejasi pralīyante. tejo vāyau pralīyate. vāyur ākāśe pralīyate. ākāśaṁ indriyeṣv indriyāṇi tan-mātreṣu tan- mātrāṇi bhūtādau vilīyante. bhūtādir mahati vilīyate. mahān avyakte vilīyate. avyaktam akṣare vilīyate. akṣaraṁ tamasi vilīyate. tama ekī-bhavati parasmin. parasmān na san nasan na sad asat. "When the all the elements are burned up, earth merges into water, water merges into fire, fire merges into air, air merges into ether, ether merges into the senses, the senses merge into the tan-mātras, the tan-mātras merge into the origin of the material elements, the origin of the material elements merges into the mahat-tattva, the mahat-tattva merges into the avyakta, the avyakta merges into the akṣara, and the akṣara merges into the great darkness. Then the great darkness becomes one with the Supreme. In the Supreme is neither existence nor non- existence. Nothing exists and nothing does not exist." The word "origin of the material elements" here means "the false-ego". False- ego is of three kinds. From false-ego in the mode of goodness, the mind and the demigods are manifested. From false-ego in the mode of passion, the material senses are manifested. From false-ego in the mode of ignorance are manifested the tan-mātras, from which are manifested the ether and the other elements. In this way these different explanations all corroborate each other.

In the Gopāla-tāpanī Upaniṣad it is said: pūrvam hy ekam evādvitīyaṁ brahmāsīt. tasmād avyaktam vyaktam evākṣaraṁ tasmād akṣarān mahān mahato vā ahaṅkāras tasmād ahaṅkārāt pañca-tan-mātrāṇi tebhyo bhūtāni tair āvṛtam akṣaraṁ bhavati. "Before the material world was manifest, only the Supreme Personality of Godhead, who is one without a second, existed. From Him came the avyakta. From the avyakta came the akṣara. From the akṣara came the mahat-tattva. From the mahat-tattva came false-ego. From false-ego came the five tan-mātras. From them came the material elements. The akṣara is filled with all these." Saṁśaya (doubt): Do the pradhāna and other parts of this sequence arise one from the other or do they all arise directly from the Supreme Personality of Godhead? Pūrvapakṣa: They arise from each other, for that is the statement of the texts. Siddhānta (the conclusion): The author of the sūtras gives His conclusion in the following words. Sūtra 12 tad abhidhyānād eva tu tal liṅgāt saḥ tat—that; abhidhyānāt—because of meditation; eva—indeed; tu—indeed; tat— that; liṅgāt—because of the body; saḥ—He. Because of meditation and because of the body, it is indeed He. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (indeed) is used to dispel doubt. The Supreme Personality of Godhead is the master of all potencies, including the potency of great darkness, the potency that begins the material creation. He is the direct cause, and the pradhāna, earth, and other features of the material creation are effects created by Him. Why is that? The sūtra explains: "Because of meditation and because of the body." The Śruti-śāstra explains:

so 'kāmayata bahu syāṁ prajāyeya "The Supreme Personality of Godhead desired: Let Me become many. Let me create the material world." Thus, it is by the desire of the all-powerful Supreme Personality of Godhead that the pradhāna and other features of the material world are created. That is how He is the cause of the material world. Also, the material world is the body of the Supreme Personality of Godhead. The Supreme Personality of Godhead enters the great darkness of the material world and transforms it into pradhāna and the others aspects of matter. In this sense the material world is His body. This is confirmed by the Antaryāmī-brāhmaṇa of the Bṛhad-āraṇyaka Upaniṣad, and also by the Subala Upaniṣad, which explains: yasya pṛthivī śarīram "The world is the body of the Supreme Personality of Godhead." Adhikaraṇa 8 The Supreme Personality of Godhead Is the Cause of Matter's Transformations Sūtra 13 viparyayeṇa tu kramo 'ta upapadyate ca viparyayeṇa—by the reverse; tu—indeed; kramaḥ—sequence; ataḥ—from this; upapadyate—is manifested; ca—and. Indeed, this sequence is also reversed. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (indeed) is used here for emphasis. In the Muṇḍaka Upaniṣad (2.1.3) it is said:

एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च। खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी॥ "उस (परमेश्वर) से प्राण, मन, समस्त इन्द्रियाँ, आकाश, वायु, अग्नि, जल और पृथ्वी उत्पन्न होते हैं, जो इस विश्व को धारण करने वाली हैं।" सुबाल उपनिषद् में यह क्रम विपरीत है, जहाँ प्रधान और महत्- तत्त्व सर्वप्रथम आते हैं। वास्तव में सब कुछ श्रीभगवान् (परम पुरुषोत्तम) से ही उत्पन्न होता है। वे प्राण-वायु से आरम्भ कर पृथ्वी पर्यन्त प्रत्येक वस्तु के भीतर विद्यमान रहते हैं; और जब सृष्टि का एक तत्त्व दूसरे तत्त्व से उत्पन्न होता है, तो वह द्वितीय तत्त्व वास्तव में प्रथम तत्त्व के भीतर अन्तर्यामी रूप से स्थित सर्वशक्तिमान् परम पुरुषोत्तम भगवान् से ही उत्पन्न होता है। यदि ऐसा न होता, तो ये दोनों विभिन्न विवरण परस्पर विरोधी सिद्ध होते। परम पुरुषोत्तम भगवान् ही सबके मूल उद्गम और सबके स्रष्टा हैं। उन्हें जान लेने पर सब कुछ ज्ञात हो जाता है। प्रधान तथा प्रकृति के अन्य तत्त्व जड़ एवं अचेतन होने के कारण स्वतः भौतिक जगत् में विकार (परिवर्तन) उत्पन्न नहीं कर सकते। इसी कारण यहाँ 'च' (भी) शब्द का प्रयोग किया गया है। अतः प्रत्येक परिस्थिति में परम पुरुषोत्तम भगवान् ही भौतिक जगत् के इन परिवर्तनों के वास्तविक कारण हैं। अधिकरण ९ परम पुरुषोत्तम भगवान् ही मन और बुद्धि के स्रष्टा हैं श्रील बलदेव विद्याभूषण द्वारा भूमिका अब सूत्रकार (महर्षि वेदव्यास) एक विशिष्ट संशय का निवारण करते हैं। सूत्र १४ अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादिति चेन्नाविशेषात् ॥ १४ ॥ अन्तरा — मध्य में; विज्ञान — बुद्धि (ज्ञान); मनसी — और मन; क्रमेण — क्रम से; तत् — उसके; लिङ्गात् — चिह्न (श्रुति-प्रमाण) से; इति चेत् — ऐसा यदि कहा जाए तो; न — नहीं (ऐसा नहीं है); अविशेषात् — अविशेष होने से (कोई भेद न होने के कारण)।

(wait, look closely at pravartate: "mattaḥ sarvaṁ pravartate") Let's check line 28-29: "ahaṁ sarvasya prabhavo" " mattaḥ sarvaṁ pravartate"

Line 30: "I am the source of all spiritual and material worlds. Everything emanates from
Line 31: me."*

Line 32: In the Vāmana Purāṇa it is said:

Wait, let's double check the exact diacritics and words from the image:
1. "If it is said that the sequence of mind and intelligence appears in this way, then"
2. "I reply: No. Because they are not different."
3. "Purport by Śrīla Baladeva Vidyābhūṣaṇa" -> Ś-r-ī-l-a B-a-l-a-d-e-v-a V-i-d-y-ā-b-h-ū-ṣ-a-ṇ-a
4. "The word "vijñāna" here means "the material senses of the conditioned soul"." -> vijñāna has jñ, ā.
5. "Here someone may object: It is not proper to assume that this quotation from"
6. "Muṇḍaka Upaniṣad (text 2.1.3 quoted in the previous purport) supports the idea" ->

tatra tatra sthito viṣṇus tat tac chaktiṁ prabodhayet eka eva mahā-śaktiḥ kurute sarvam añjasā "The Supreme Personality of Godhead, Lord Viṣṇu, enters everywhere and awakens the power dormant in everything. He is the supremely powerful one. He does everything perfectly." In this way it is shown that pradhāna and all other material features all come directly from the Supreme Personality of Godhead. That fact is not at all contradicted by the sequence of events presented in the Subala Upaniṣad and the other scriptures. This is so because the Supreme Personality of Godhead is the creator of the original material darkness, the pradhāna and the other features of the material world. Thus when the scripture says tat tejo 'sṛjata (The Supreme Personality of Godhead created fire), it is understood that He also created darkness, a host of other potencies, pradhāna, air, and other aspects of matter. When the scriptures say tasmād vai (From the Supreme Personality of Godhead everything has come), it is understood that the Supreme Personality of Godhead is the master of material darkness and a host of other potencies, the pradhāna and other features of matter were born from Him, and the material element ether was also manifested from Him. Adhikaraṇa 10 All Words Are Names of the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: Is it not so that if Lord Hari is the Supreme Personality of Godhead, the master of all, and the all-pervading Supersoul, then the names of all that is moving and inert would also be names of Him? However, this is not so, for words are primarily the names of the various moving and inert things. Thinking that someone may accept this idea that words are primarily names of various things and only secondarily names of the Supreme Personality of Godhead, the author of the sūtras gives the following explanation.

Sūtra 15 carācara-vyapāśrayas tu syāt tad-vyapadeśo 'bhāktas tad-bhāva-bhāvitvāt cara—moving; acara—and unmoving; vyapāśrayaḥ—the abode; tu—indeed; syāt—may be; tat—of that; vyapadeśaḥ—name; abhāktaḥ—not figurative; tat—of Him; bhāva—the nature; bhāvitvāt—because of being in the future. Indeed, He resides in all that move and does not move. Therefore it will be learned that every word is one of His names. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (indeed) is used here to dispel doubt. The word "carācara- vyapāśrayaḥ" means that the Supreme Personality of Godhead resides in all moving and unmoving beings. The word "tad-vyapadeśaḥ" means "the names of the moving and unmoving beings". The word “abhāktaḥ” means "these names are primarily names of the Supreme Personality of Godhead". Why is that? The sūtra explains: "bhāva-bhāvitvāt" (the real meaning of names will be learned in the future). This means that by studying the scriptures one will come to understand that all words are names of the Supreme Personality of Godhead. The Śruti-śāstras explain: so 'kāmayata bahu syām "The Supreme Personality of Godhead desired: Let Me become many. Let me create the material world." sa vāsudevo na yato 'nyad asti "He is the all-pervading Supreme Personality of Godhead. Nothing is different from Him." In the Viṣṇu Purāṇa (3.7.16) it is said: kaṭaka-mukuṭa-karṇikādi-bhedaiḥ kanakam abhedam apīṣyate yathaikam sura-paśu-manujādi-kalpanābhir

harir akhilābhir udīryate tathaikaḥ "As golden bracelets, crowns, earrings, and other golden ornaments are all one because they are all made of gold, so all demigods, men, and animals are one with Lord because they are all made of Lord Hari's potencies." The meaning is this: Names of potencies are primarily the names of the master of these potencies. This is so because the master is the very self of His potencies. Adhikaraṇa 11 The Individual Spirit Souls Are Eternal and Without Beginning Introduction by Śrīla Baladeva Vidyābhūṣaṇa Because He is the origin of everything, the Supreme Personality of Godhead has no other origin from which He was created. This has already been described. Now we will determine the nature of the individual spirit soul. First the idea that the individual soul has an origin will be refuted. In the Taittirīya Āraṇyaka, Mahā-Nārāyaṇa Upaniṣad (1.4) it is said: yataḥ prasūtā jagataḥ prasūtī toyena jīvān vyasasarja bhūmyām "From the Supreme Personality of Godhead the universe was born. With water He created the living entities on the earth." In the Chāndogya Upaniṣad it is said: san-mūlāḥ saumyemāḥ sarvāḥ prajāḥ "O gentle one, all living entities have their roots in the Supreme." Saṁśaya (doubt): Do the individual spirit souls have an origin or not? Pūrvapakṣa (the opponent speaks): Because He is the creator of the material universe, which contains both sentient living entities and insentient matter, the

Supreme Personality of Godhead must be the creator of the individual spirit souls. Any other idea would be illogical. Siddhānta (conclusion): The author of the sūtras gives the following conclusion. Sūtra 16 nātmā śruter nityatvāc ca tābhyaḥ na—not; ātmā—the individual spirit soul; śruteḥ—from the Śruti-śāstra; nityatvāt—because of being eternal; ca—and; tābhyaḥ—from them. Because the individual spirit soul is eternal, and because of the statements of Śruti-śāstra and other scriptures, this idea about the individual spirit soul is not true. Purport by Śrīla Baladeva Vidyābhūṣaṇa The individual spirit soul was never created. Why not? The sūtra explains: "śruteḥ" (because of the statements of Śruti-śāstra). In Kaṭha Upaniṣad (1.2.18) it is said: na jāyate mriyate vā vipaścin nāyaṁ kutaścin na babhūva kaścit ajo nityaḥ śāśvato 'yaṁ purāṇo na hanyate hanyamāne śarīre "O wise one, for the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing, and primeval. He is not slain when the body is slain."* That the individual spirit soul was never born is also declared in the Śvetāśvatara Upaniṣad (1.9): jñājñau dvāv ajāv īśānīśau "Neither the Supreme Personality of Godhead nor the individual spirit souls

were ever born." The word "tābhyaḥ" in the sūtra means "the eternality of the individual spirit soul is described in the Śruti and Smṛti -śāstras". The word "ca" (and) in the sūtra means that the individual spirit soul is also conscious and full of knowledge. In the Kaṭha Upaniṣad (2.5.13) it is said: nityo nityānāṁ cetanaś cetanānām "Of all eternal living souls there is one who is the leader. Of all eternal souls there is one who is the leader." In the Bhagavad-gītā the Supreme Lord explains: ajo nityaḥ śāśvato 'yaṁ purāṇaḥ "The soul is unborn, eternal, ever-existing, and primeval." Therefore, when it is said, "Yajñadatta is born and again he dies," such words refer only to the external material body. The jāta-karma ceremony and other ceremonies like it also refer to the external material body. The individual spirit soul is different from the external material body and resides in it like a passenger. In the Bṛhad-āraṇyaka Upaniṣad (4.3.8) it is said: sa vā ayaṁ puruṣo jāyamānaḥ śarīram abhisaṁpadyamānaḥ sa utkraman mriyamāṇaḥ "At the moment of birth the spirit soul enters a material body and at the moment of death the soul leaves the body." In the Chāndogya Upaniṣad (6.11.3) it is said: jīvopetam vāva kiledaṁ mriyate na jīvo mriyate "The soul resides in the material body. When the body dies the soul does not die." Here someone may object: How can this be? If this is so, then this fact disagrees with the scriptural description of the individual souls' creation. To this objection I reply: The individual spirit souls are said to be created because they are effects of the Supreme. The Supreme Personality of Godhead has two potencies, and these are said to be His effects. Here is what makes these two

potencies different. One potency is the pradhāna and other inert, unconscious, not alive potencies that are meant to be objects of enjoyment and various experiences. The other potency is the individual spirit souls, who are not inert, dull matter, but are conscious, alive beings, and who are able to enjoy and perceive various experiences. These two potencies share one common feature: that they are both the effects of the Supreme Personality of Godhead. In this way the scriptural description of the souls' creation is not contradicted. In this way the scriptures are correct, and in this way, also, the individual spirit souls are never born. Adhikaraṇa 12 The Individual Spirit Souls Are Both Knowledge and Knowers Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now the author of the sūtras considers the nature of the individual spirit soul. In the Bṛhad-āraṇyaka Upaniṣad (3.7.22) it is said: yo vijñāne tiṣṭhan "The individual spirit soul is situated in knowledge." In another passage it is said: sukham aham asvapsaṁ na kiñcid avediṣi "I slept happily. I did not know anything." Saṁśaya (doubt): Is the individual spirit soul unalloyed knowledge only, or is the soul the knower that experiences knowledge? Pūrvapakṣa (the opponent speaks): The individual spirit soul consists of knowledge only. This is confirmed by the statement of Bṛhad-āraṇyaka Upaniṣad (3.7.22): "The individual spirit soul is situated in knowledge." The soul is not the knower or the perceiver of knowledge. The intelligence is the knower. Therefore statement, "I slept happily. I did not know anything." is spoken by the intelligence, not by the soul.

Siddhānta (conclusion): The author of the sūtras gives the following conclusion. Sūtra 17 jño 'ta eva jñaḥ—knower; ataḥ eva—therefore. Therefore he is the knower. Purport by Śrīla Baladeva Vidyābhūṣaṇa The individual spirit soul is both knowledge and knower. In the Praśna Upaniṣad (4.9) it is said: eṣa hi draṣṭā spraṣṭā śrotā rasayitā ghrātā mantā boddhā kartā vijñānātmā puruṣaḥ "The individual spirit soul is the seer, the toucher, the hearer, the taster, the smeller, the thinker, the determiner, the doer, and the knower." This truth is accepted because it is declared by scripture, not because it is understood by logic. Our acceptance of the truth of scripture is described in sūtra 2.1.27: śrutes tu śabda-mūlatvāt "The statements of Śruti-śāstra are the root of real knowledge." In the Smṛti-śāstra it is said: jñātā jñāna-svarūpo 'yam "The individual spirit soul is both knower and knowledge." Therefore the individual spirit soul is not knowledge alone without being anything else, and this is not at all proved by the statement, "I slept happily. I did

not know anything," for such an idea would contradict these scripture statements that affirm the soul to be the knower. Therefore it is concluded that the individual spirit soul is both knowledge and knower. Adhikaraṇa 13 The Individual Spirit Souls Are Atomic Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now the author of the sūtras considers the size of the individual spirit souls. In the Muṇḍaka Upaniṣad (3.1.9) it is said: eṣo 'ṇur ātmā cetasā veditavyo yasmin prāṇaḥ pañcadhā saṁviveṣa "When the life-breath withdraws the five activities, the mind can understand the atomic soul." Saṁśaya (doubt): Is the individual spirit soul atomic or all-pervading? Pūrvapakṣa (the opponent speaks): The individual spirit soul is all-pervading. Bṛhad-āraṇyaka Upaniṣad (4.4.14) declares that the soul is "mahān" (great). The statement that the soul is atomic is merely a poetic metaphor. Siddhānta (conclusion): The author of the sūtras gives the conclusion in the following words. Sūtra 18 utkrānti-gaty-āgatīnām utkrānti—departure; gati—travel; āgatīnām—and of return Because of departure, travel, and return.

Purport by Śrīla Baladeva Vidyābhūṣaṇa In this sūtra the word "aṇuḥ" (the atomic soul) should be understood from the previous sūtra. In this sūtra the genitive case is used in the sense of the ablative. The individual spirit soul is atomic and not all-pervading. Why is that? The sūtra explains: "Because of departure, travel, and return." In the Bṛhad-āraṇyaka Upaniṣad (4.4.2) it is said: tasya haitasya hṛdayasyāgraṁ pradyotate. tena pradyotenaiṣa ātmā niṣkrāmati cakṣuṣo vā mūrdhno vānyebhyo vā śarīra-deśebhyaḥ "The soul shines in the heart. At the moment of death the effulgent soul leaves through the opening of the eyes, the opening at the top of the the head, or another opening in the body." In the Bṛhad-āraṇyaka Upaniṣad (4.4.11) it is said: anandā nāma te lokā andhena tamasāvṛtāḥ tāṁs te pretyābhigacchanti avidvāṁso 'budhā janāḥ "Sinful fools enter into planets known as the worlds of torment, full of darkness and ignorance." In the Bṛhad-āraṇyaka Upaniṣad (4.4.6) it is said: prāpyāntaṁ karmaṇas tasya yat kiñcedam karoty ayam tasmāt lokāt punar etya yasmai lokāya karmaṇe "At the time of death the soul reaps the results of his works. He goes to the world where he deserves to go. When the results of his past deeds are exhausted, again he returns to the middle planets, the world of karma." In this way the Bṛhad-āraṇyaka Upaniṣad describes the soul's travel from one place to another. If he were all-pervading, the soul would not be able to travel from one place to another, for he would already be everywhere.

In Śrīmad-Bhāgavatam (10.87.30) it is said: aparimitā dhruvās tanu-bhṛto yadi sarva-gatās tarhi na śāsyateti niyamo dhruva netarathā "O Lord, although the living entities who have accepted material bodies are spiritual and unlimited in number, if they were all-pervading there would be no question of their being under Your control."* However, the Supreme Personality of Godhead, although all-pervading, can travel from place to place. This is possible because He possesses inconceivable powers. Here someone may object: The individual spirit soul can be all-pervading and unmoving, and still, because he mistakenly identifies with the external material body, imagine that he goes and comes. He is like the ruler of a village who never really leaves his realm. To this the reply is given: Because it is said that he both departs and returns it is not possible that the soul is actually stationary and unmoving. The author of the sūtras confirms this in the following words. Sūtra 19 svātmanaś cottarayoḥ sva—own; ātmanaḥ—of the soul; ca—and; uttarayoḥ—of the latter two. Also because the last two refer to the soul. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "ca" (also) is used here for emphasis. Here the word "uttarayoḥ" (the last two) means "of the coming and going". The coming and going here definitely occurs to the individual spirit soul. This is so because the coming and going in the pervious sūtra clearly refer to an agent, to the performer of the action. The coming and going here are understood to be coming and going from a material body. This is clearly seen in the first Bṛhad-āraṇyaka Upaniṣad (4.4.2) passage quoted in the previous purport. It is also seen in the following words of Bhagavad-gītā (15.4): śarīraṁ yad avāpnoti yac cāpy utkrāmatīśvaraḥ

gṛhītvaitāni samyāti vāyur gandhān ivāśayāt "The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another."* If someone says that the soul actually never goes anywhere, although it seems to go places because of the misidentification of the external material body as the self, then I say this is a foolish idea. In the following words the Kauśītakī Upaniṣad refutes this idea: sa yadāsmāt śarīrāt samutkrāmati sahaivaitaiḥ sarvair utkrāmati "At the time of death the soul, accompanied by all his powers, leaves the material body." The word "saha" (accompanied by) is used when the more important is accompanied by another of lesser importance. An example is the sentence: "Accompanied by (saha) his son, the father took his meal." Another example is in Bhagavad-gītā (15.4), which declares that the soul carries his different conceptions of life from one body to another as the air carries aromas. In this way the foolish example pushed forward by the impersonalists, the example of the air in the jar and in the sky, is clearly refuted. Sūtra 20 nāṇur atac chruter iti cen netarādhikārāt na—not; aṇuḥ—atom; atat—not that; śruteḥ—from the scriptures; iti—thus; cet—is; na—not; itara—other; adhikārāt—because of being appropriate. If it is claimed that the Śruti-śāstra denies the idea that the soul is atomic, then I reply that it is not so, because those descriptions apply to someone else. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: Is it not so that that the individual spirit soul is not atomic? After all, the Bṛhad-āraṇyaka Upaniṣad (4.4.22) affirms:

sa vā eṣa mahā-jana ātmā "The soul is very great." After all, to be great in size is the very opposite of being atomic. If someone claims this, then the sūtra replies: "No. It is not so." Why not? The sūtra explains: "itara" (because these descriptions apply to someone else). These words are descriptions of the Supreme Personality of Godhead, the all-pervading Supersoul. In the Bṛhad-āraṇyaka Upaniṣad (4.3.7) it is said: yo 'yam vijñānamayaḥ prāṇeṣu "He is full of knowledge. He stays among the life-airs." Although this passage begins by describing the individual spirit soul, it proceeds with a description of the Supreme Personality of Godhead, as is seen in a following passage (Bṛhad-āraṇyaka Upaniṣad 4.3.13): yasyānuvittaḥ pratibuddha ātmā "He is the self who knows everything." These words clearly describe the Supreme Personality of Godhead and not the individual spirit soul. Sūtra 21 sva-śabdonmānābhyāṁ ca sva—own; śabda—word; unmānābhyām—with measure; ca—and. Because of its word and measurement. Purport by Śrīla Baladeva Vidyābhūṣaṇa

The word "sva-śabda" (the word describing it) here means that the word atomic is used to describe the individual spirit soul. An example of this is in Muṇḍaka Upaniṣad (2.1.9): eṣo 'ṇur ātmā "The soul is atomic in size." The word "unmāna" here means "Its measurement is atomic in size". The precise measurement of the individual spirit soul is given in the Śvetāśvatara Upaniṣad (4.9): bālāgra-śata-bhāgasya śatadhā kalpitasya ca bhāgo jīvaḥ sa vijñeyaḥ sa cāntantyāya kalpate "When the upper point of a hair is divided into one hundred parts and again each of these parts is further divided into one hundred parts, each such part is the measurement of the dimension of the spirit soul."* In these two ways the atomic size of the soul is proved. the word ānantya" here means "liberation". "Anta" means "death", and "an" means "without". Therefore the word "ānantya" means "the condition of being free from death". Here someone may object: Is it not so that if it is atomic in size and situated in a specific place in the material body, the soul could not perceive sensations in all other parts of the body, where the soul is not actually present? If this is said, then the author of the sūtras replies in the following words. Sūtra 22 avirodhaś candana-vat avirodhaḥ—not contradicting; candana—sandal; vat—like It does not contradict. It is like sandal paste. Purport by Śrīla Baladeva Vidyābhūṣaṇa