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

"Consciousness performs yajñas. Consciousness performs actions." Saṁśaya (doubt): Does the individual soul, indicated in this passage by the word "consciousness", perform actions or not? Pūrvapakṣa (the opponent speaks): In the Kaṭha Upaniṣad (2.18) it is said: hantā cen manyate hantuṁ hataś cen manyate hatam ubhau tau na vijānītau nāyaṁ hanti na hanyate "Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain."* These words clearly declare that the individual spirit soul never performs actions. In the Bhagavad-gītā (3.27) it is said: prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate "The spirit soul bewildered by the influence of false-ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature."* In the Bhagavad-gītā (13.21) it is also said: kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate "Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world."* Therefore the individual spirit soul does not perform actions. When a person understands the truth he understands that all actions are actually performed by the material energy and the individual spirit soul is merely the person who experiences the fruits of action.

Siddhānta (conclusion): In the following words the author of the sūtras gives the proper conclusion. Sūtra 31 kartā śāstrārthavat-tvāt kartā—the doer; śāstra—of the scriptures; ārtha—meaning; vat—possessing; tvāt—because of having the nature. He performs actions. This is so because the scriptures are meaningful. Purport by Śrīla Baladeva Vidyābhūṣaṇa It is the individual spirit soul who performs actions, not the modes of material nature. Why is that? The sūtra explains: "Because the scriptures are meaningful." In the scriptures it is said: svarga-kāmo yajeta "A person who desires Svargaloka should perform yajñas." and ātmānam eva lokam upāsīta "One should worship the Supreme Personality of Godhead." These statements have meaning only if the individual spirit soul does actually perform actions. If all actions are performed by the modes of nature and the individual spirit soul never does anything, these statements of the scriptures are meaningless. These statements of scripture are intended to motivate the individual spirit soul to act in a certain way so he can enjoy the results of his actions. It is not even possible in this way to try to motivate the inert material modes to act in any way at all. That the individual spirit soul does actually perform actions is also confirmed in the next sūtra.

Sūtra 32 vihāropadeśāt vihāra—of pastimes; upadeśāt—because of the teaching. Because of the teaching about pastimes. Purport by Śrīla Baladeva Vidyābhūṣaṇa The Chāndogya Upaniṣad (8.12.3) describes the activities of the liberated souls: sa tatra paryeti jakṣan krīḍan ramamānaḥ "In the spiritual world the individual spirit soul eats, plays, and enjoys." Therefore action by itself does not brings pain and unhappiness to the soul, rather it is the bondage of the three modes of nature that brings unhappiness. This is so because the three modes of nature obscure the reality of the soul's spiritual nature. Sūtra 33 upādānāt upādānāt—because of taking. Because of taking. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad (2.1.18) it is said:

sa yathā mahā-rājaḥ . . . evam evaiṣa etān prāṇān gṛhītvā sve śarīre yathā-kāmaṁ parivartate "In the dreaming state the individual spirit soul acts like a king. The soul grasps the life-airs and does as it wishes." In the Bhagavad-gītā (15.8) it is also said: gṛhītvaitāni saṁyāti 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."* In these passages it is seen that the individual spirit soul does perform actions, for the soul moves the life-airs as a magnet moves iron. The life-airs may move many things, but it is the individual spirit soul who moves the life-airs. Nothing else moves them. In the following words the author of the sūtras now gives another reason. Sūtra 34 vyapadeśāc ca kriyāyāṁ na cen nirdeśa-viparyayaḥ vyapadeśāt—because of designation; ca—and; kriyāyām—in action; na—not; cet—if; nirdeśa—grammatical construction; viparyayaḥ—different. Also because of the name in the action. If this were not so the grammatical structure would be different. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Taittirīya Upaniṣad (2.5.1) it is said: vijñānaṁ yajñaṁ tanute. karmāṇi tanute 'pi ca.

"Consciousness performs yajñas. Consciousness performs actions." These words clearly show that the individual spirit soul is the primary performer of Vedic and ordinary actions. If the word "vijñānam" is interpreted to mean not the individual spirit soul, but the intelligence, then the grammatical structure of the sentence would be different. Then the word “vijñāna" would be in the instrumental case, for the intelligence would be the instrument by which the action is performed. However, the word is not in the instrumental case. If the intelligence were the performer of the action here, then another word must be given in the instrumental case to show with what instrument the intelligence performs the action, for there must be an instrument in every action. However, if the individual spirit soul is the performer of the action there is not need for another word in the instrumental case to show the instrument used, for in that situation the individual spirit soul is both the performer of the action and the instrument employed. Here someone may object: Is it not so that the individual spirit soul, being independent and able to act as he likes, will naturally act for his own welfare and will not perform actions that bring him harm? To this I reply: No. It is not like that. The individual spirit soul desires to benefit himself, but because his past karma acts against him, he sometimes creates his own misfortune. For these reasons it is clear that the individual spirit soul certainly performs actions. When the scriptures sometimes say that the individual spirit soul does not perform actions, the meaning is that the soul is not independent and free to do exactly everything he wishes. Here someone may object: It is not possible that the individual spirit soul is the performer of actions, for it is clearly seen that these actions often bring him suffering. To this I reply: No. It is not so. If the individual spirit soul is not the performer of actions, then the scriptural descriptions of the darśa, paurṇamassa, and other yajñas would not make any sense. In the following words the author of the sūtras refutes the idea that material nature is the real performer of actions. Sūtra 35 uplabdhi-vad aniyamaḥ uplabdhi—consciousness; vat—like; aniyamaḥ—uncertainty. As in the situation of consciousness, it would be indefinite.

Purport by Śrīla Baladeva Vidyābhūṣaṇa In previous sūtras it was shown that if the individual spirit soul were all- pervading, then consciousness would be vague and indefinite. In the same way if all-pervading material nature were the sole performer of all actions, then all actions would bring the same result to all spirit souls simultaneously. Clearly this is not so. Also, it could not be said that the individual spirit soul would need to be near the place where a certain action was performed in order to experience the result of that action. The saṅkhya philosophers cannot say this, for in their theory each individual spirit soul is all-pervading and is thus already near the places where all actions are performed. Sūtra 36 śakti-viparyayāt śakti—of power; viparyayāt—because of difference. Because the power is changed. Purport by Śrīla Baladeva Vidyābhūṣaṇa If the material nature is the performer of actions, then material nature must also experience the good and bad results of those actions. However, the Śvetāśvatara Upaniṣad (1.8) affirms: bhoktṛ-bhāvāt "The individual spirit soul enjoys the good and bad results of actions." In this way the idea that the material nature is the performer of actions is refuted. Because the individual spirit soul enjoys the good and bad results of actions, the individual spirit soul must also be the performer of those actions. Sūtra 37

samādhy-abhāvāc ca samādhi—of liberation; abhāvāt—because of the non-existence; ca—also. Also because there is no liberation. Purport by Śrīla Baladeva Vidyābhūṣaṇa Actions are meant to bring one to liberation from the material world. Because it is not possible for the material nature to act in such a way and attain such a goal, the idea that the material nature is the performer of actions cannot be entertained. Liberation means understanding the truth "I am different from matter". Because it is unconscious, and also because it really is matter, it is not possible for the material nature to come to this understanding. In this way it is proved that the individual spirit soul is the performer of actions. Adhikaraṇa 15 Activity Is the Soul's Nature Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the following words the author of the sūtras gives an example to show that the individual spirit soul performs actions, using other its own potency, or some other instrument to perform them. Sūtra 38 yathā ca takṣobhayathā yathā—as; ca—and; takṣa—carpenter; ubhayathā—in both ways. In both ways like a carpenter.

Purport by Śrīla Baladeva Vidyābhūṣaṇa As a carpenter performs actions, employing both his own power and a host of tools, so does the individual spirit soul, employing both his own power and the various life-airs. Thus the soul employs the material body and other instruments also, to perform actions. It is the pure spirit soul who thus uses the modes of material nature to perform actions. That is why the scriptures sometimes say that the modes of material nature are the performer of actions. That the individual spirit soul is indeed the performer of actions is confirmed in Bhagavad-gītā (13.22), where it is said: kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu "The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. Thus he meets with good and evil among the various species."* These words explain the scripture passages that declare the modes of nature to be the performers of action. It is foolish for a person to think himself the sole performer of action and ignore the five factors of action. Of course it is not that the individual spirit soul never performs any action. The idea that the soul never does anything is clearly refuted by the many scriptural statements urging the soul to act such a way that he may attain liberation. When in the Bhagavad-gītā (2.19) the Lord says: nāyaṁ hanti na hanyate "The self slays not nor is slain." that does not mean that the individual spirit soul never performs any action, but rather that the eternal spirit soul can never be cut or slain. The meaning of the statement that the soul never acts has thus already been explained. In both this life and the next the devotees perform various actions of devotional service to the Lord. Because these actions are free from the touch of the modes of nature, because they are under the jurisdiction of the Lord's spiritual potency and because they lead to liberation, these actions are said not to be action, for they are not material actions. This is explained by the Supreme Lord Himself in these words: sāttvikaḥ kārako 'saṅgī

rāgāndho rājasaḥ smṛtaḥ tāmasaḥ smṛti-vibhraṣṭo nirguṇo mad-apāśrayaḥ "One who acts without attachment is in the mode of goodness. One who is blinded with desire is in the mode of passion. One whose intelligence is broken is in the mode of ignorance. One who takes shelter of Me is free from the grip of the modes of nature." That the pure spirit soul experiences the results of his actions is described in Bhagavad-gītā (13.21): puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate "The living entity is the cause of the various sufferings and enjoyments in this world."* Because it is by nature conscious it is the soul that experiences the results of actions, the modes of nature do not experience them. This refutes the idea that the modes are active and the soul is not. In this way it is proved that it is the conscious soul who experiences happiness and other sensations. In this way the individual spirit soul brings knowledge to itself and others. Both kinds of action exist for the soul. In the Praśna Upaniṣad (4.9) it is said: eṣa hi draṣṭā spraṣṭā śrotā "It is the soul who sees, touches, and hears." Thus, by this example of the carpenter, the idea that the individual spirit soul is the only factor in action, and there are no others, is clearly refuted. Adhikaraṇa 16 The Individual Spirit Soul is Dependent on the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa

Now another doubt is considered. Saṁśaya (doubt): Is the individual spirit soul independent in his actions, or does he depend on another? Pūrvapakṣa (the opponent speaks): The scriptures say: svarga-kāmo yajeta "One who desires Svargaloka should perform yajñas." and tasmād brāhmaṇaḥ surāṁ na pibet pāpmanotsaṁsṛja "A brāhmaṇa should not drink liquor and should not commit sins." That the scriptures give orders and prohibitions for the soul to follow is proof that the soul is independent, for independence means to have the power to do one thing and to refrain from doing another. Siddhānta (conclusion): In the following words the author of the sūtras gives his conclusion. Sūtra 39 parāt tu tac-chruteḥ parāt—from the Supreme; tu—but; tat—of that; śruteḥ—from the scriptures. But from the Supreme, because of the scriptures. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used to remove doubt. The Supreme Personality of Godhead inspires the individual spirit soul to act. How is that known? The sūtra explains: "tac-chruteḥ" (It is known from the scriptures). The scriptures give the following explanations:

antaḥ praviṣṭaḥ śāstā janānām "Entering their hearts, the Supreme Personality of Godhead controls all living entities." ya ātmani tiṣṭhann ātmānam antaro yamayati "Entering their hearts, the Supreme Personality of Godhead controls all living entities." eṣa eva sādhu karma kārayati "The Lord engages the living entity in pious activities so he may be elevated."* Here someone may object: So be it. However, if the Supreme Personality of Godhead is the actual performer of actions, then the orders and prohibitions of the scriptures are all meaningless. The scriptures can give orders and prohibitions only if the individual spirit soul is independent and thus has the power to make choices. If this is said, then the author of the sūtras gives the following reply. Sūtra 40 kṛta-prayatnāpekṣas tu vihita-pratiṣiddhāvaiyarthyādibhyaḥ kṛta—done; prayatna—effort; āpekṣaḥ—relation; tu—but; vihita—ordered; pratiṣiddha—forbidden; a—not; vaiyarthya—meaninglessness; ādibhyaḥ— beginning. But it is by effort because then orders and prohibitions are not without meaning. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to dispel doubt. The individual spirit soul performs pious and impious deeds. Taking into consideration the individual soul's

efforts, the Supreme Personality of Godhead gives him facility to act in a certain way. Therefore the previously stated objection is not valid. The pious and impious deeds of the individual spirit soul are like different seeds that sprout into different kinds of plants. The Supreme Personality of Godhead is like the rain that falls on these seeds and makes them grow. Therefore in this situation is the Supreme Personality of Godhead is the instrument by which these seeds of karma bear fruit. The seeds of various trees, vines, and other plants are the specific cause of these plants, and the rain that makes them grow is the general cause. If no raincloud brings water there will not be any variety of sweet flowers or other plants. If there is no seed there will not any flowers or plants either. In this way the Supreme Personality of Godhead gives the results of the pious and impious deeds performed by the individual spirit soul. Even though dispatched by another, a person is still the performer of the actions he does. Therefore it cannot be said that the individual spirit soul does not perform actions. Why is that? The sūtra explains: "Because then orders and prohibitions are not without meaning." The word "ādi" (beginning with) in this sūtra means that the Supreme Personality of Godhead gives mercy and punishment according to the pious and impious actions of the individual spirit souls. If that interpretation is accepted, then the orders and prohibitions of the scriptures are not without meaning. If the Supreme Personality of Godhead actually forces the individual spirit soul to act piously or impiously, and the soul is like a rock or a log and has no independence, then the orders of the scripture to perform pious deeds and avoid impious deeds are all worthless and should be rejected. The scriptures say that when He is merciful the Supreme Personality of Godhead engages the individual spirit soul in pious activities so he may be elevated, and when He withdraws His mercy the Supreme Personality of Godhead engages the individual spirit soul in impious activities so he may go to hell. If this means that the individual living entity has no choice, and pious and impious deeds are forced on him by the Supreme Personality of Godhead, then the Supreme Personality of Godhead is cruel and unjust, a monster. Therefore it must be concluded that the individual spirit soul does have free will, and is responsible for his actions, although he does not have the power to transfer his desire and will into concrete action unless the Supreme Personality of Godhead permits. In this way everything is explained. Adhikaraṇa 17 The Individual Spirit Soul Is Part and Parcel of the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa

अब, पूर्व व्याख्या को दृढ़ करने के लिए सूत्रकार स्पष्ट करते हैं कि व्यष्टि जीवात्मा परमेश्वर का अंश है। मुण्डक उपनिषद् (३.१.१) में कहा गया है: द्वा सुपर्णा "शरीर-रूपी वृक्ष में जीवात्मा और परमात्मा की तुलना एक साथ बैठे दो सखा पक्षियों से की गई है।" यहाँ प्रथम पक्षी स्वयं परमेश्वर हैं और द्वितीय पक्षी व्यष्टि जीवात्मा है। संशय: क्या जीवात्मा वस्तुतः माया के भ्रम के कारण भिन्न प्रतीत होने वाला साक्षात् परमेश्वर ही है, अथवा जीवात्मा परमेश्वर का ही एक अंश है, जो भगवान् से भिन्न होकर भी उनसे उसी प्रकार सम्बद्ध है जैसे सूर्य से सूर्य की किरण? पूर्वपक्ष: सत्य क्या है? क्या सत्य यह है कि माया के भ्रम से आवृत जीवात्मा वस्तुतः परमेश्वर ही है? ब्रह्म-बिन्दु उपनिषद् (१३) में व्याख्या की गई है: घटसंवृतमाकाशं नीयमाने घटे यथा । घटो लीयेत नाकाशं तद्वज्जीवो नभोपमः ॥ "जैसे घट (घड़े) के ले जाए जाने पर उसके भीतर का आकाश नहीं चलता और घट के नष्ट हो जाने पर आकाश नष्ट नहीं होता, उसी प्रकार यह जीवात्मा आकाश के सदृश अखण्ड व निर्विकार है।" छान्दोग्य उपनिषद् (६.८.७) भी यह प्रतिपादन करती है: तत्त्वमसि "वह (ब्रह्म) तुम हो।" सिद्धान्त: सूत्रकार निम्नलिखित वचनों द्वारा अपना सिद्धान्त प्रस्तुत करते हैं। सूत्र ४१

aṁśo nānā vyapadeśād anyathā cāpi dāsa-kitavāditvam adhīyate eke aṁśaḥ—part; nānā—many; vyapadeśāt—because of the teaching; anyathā— otherwise; ca—and; api—also; dāsa—servant; kitava—gambler; ādi—beginning with; tvam—the state of being; adhīyate—is read; eke—some. He is a part because of the description of being many, and also because some scriptures describe him as a servant, as a gambler, or as something else. Purport by Śrīla Baladeva Vidyābhūṣaṇa The individual spirit soul is a part and parcel of the Supreme Personality of Godhead as a ray of sunlight is part and parcel of the sun. The individual spirit soul is different from the Lord, dependent on the Lord, and related to the Lord. That is the meaning. Why is that? The sūtra explains: "Because of the description of being many." The Subala Upaniṣad explains: udbhavaḥ sambhavo divyo deva eko nārāyaṇo mātā pitā bhrātā nivāsaḥ śaraṇaṁ suhṛd gatir nārāyaṇaḥ "Nārāyaṇa is the transcendental Supreme Personality of Godhead. Nārāyaṇa is the creator, destroyer, mother, father, brother, home, shelter, friend, and goal." In Bhagavad-gītā (9.18) Lord Kṛṣṇa declares: gatir bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṁ suhṛt "I am the goal, the sustainer, the master, the witness, the abode, the refuge, and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place, and the eternal seed."* The words "nānā vyapadeśād" in this sūtra describe the many relationships that exist between the Supreme Personality of Godhead and the individual spirit soul, relationships like that between the creator and created, controller and controlled, shelter and person who takes shelter, master and servant, friend and friend, and goal and seeker. Some passages in the Atharva Veda declare that because the Supreme is all-pervading, the individual spirit souls and the Supreme are identical. The Atharva Veda declares:

brahma dāśā brahma dāsā brahma kitavāḥ "These servants are the Supreme. These fishermen are the Supreme. These gamblers are the Supreme." It is not possible that this passage intends to say that the individual spirit soul is actually not different from the Supreme. It is not possible that the Supreme is simultaneously both the creator and created, the pervader and pervaded, nor is it possible that supremely intelligent Lord becomes a servant or other lowly being. If it were true that the individual spirit souls are identical with the Supreme, then the scriptures' advice to renounce the world would become meaningless. Nor is it possible that the Supreme has become covered by the influence of illusion, for illusion has no power to bewilder the Lord. Nor is it possible that the individual spirit souls are parts of the Supreme like fragments cut with a chisel from a great stone, for that would contradict the scriptures' statements that the Supreme can neither be broken nor changed. Therefore the individual spirit soul is different from the Supreme, but related to Him as created to creator, and in other ways also. The individual spirit soul is thus a part and parcel of the Supreme. The truth is that the individual spirit soul is a potency of the Supreme Personality of Godhead. This is described in Viṣṇu Purāṇa (6.7.61): viṣṇu-śaktiḥ parā proktā kṣetrajñākhyā tathā parā "Originally, Kṛṣṇa's energy is spiritual, and the energy known as the living entity is also spiritual."* When it is said that the individual spirit soul is a part of the Supreme Personality of Godhead, the word "part" is used in the same way as in the sentence, "The circle of Venus is a one-hundredth part of the moon's circle," or the same way as in the definition, "A part, although situated in a smaller area than the whole, is identical with the whole in substance." The use of the word "part" here is not different from that definition. Thus the Supreme Personality of Godhead is the master of all potencies, and the individual spirit soul is a part of the Lord's spiritual potency. This, by being a localized manifestation of one of the Lord's potencies, the individual spirit soul is a part of the Supreme Personality of Godhead. That is their relationship. The example of the pot means that when the mistaken identification of the soul for the body is broken, the individual soul meets the Supreme Personality of Godhead. The Chāndogya Upaniṣad's statement "tat tvam asi" (You are that) therefore means "You are dependent on the Supreme." The context of that passage supports this view. It does not support any other interpretation. Therefore the individual spirit soul and the Supreme Personality of Godhead are separate and

different. One is the controller, the other the controlled. One is all-pervading, the other atomic in size. This is directly seen in the scriptures. It is not possible to prove otherwise. In the next sūtra the author continues his explanation. Sūtra 42 mantra-varṇāt mantra—of the mantras; varṇāt—from the description. Because of the description in the Vedic mantras. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Ṛg Veda (10.90.3) it is said: pādo 'sya sarvā bhūtāni "All living entities are part and parcel of the Supreme." In this way the Vedic mantras declare that the individual spirit souls are part and parcel of the Supreme. The word "pāda" here means "part". No other meaning makes sense in this context. The word "sarvā bhūtāni" (all living entities) here is in the plural, whereas the word "aṁśaḥ" (part) in sūtra 41 is in the singular. The singular here is used in a generic sense to denote all spirit souls. This kind of usage is also seen in many other places. Sūtra 43 api smaryate api—also; smaryate—in the Smṛti-śāstra. Also in the Smṛti-śāstra. Purport by Śrīla Baladeva Vidyābhūṣaṇa

In the Bhagavad-gītā (15.7) Lord Kṛṣṇa explains: mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ "The living entities in this conditioned world are My eternal fragmental parts."* By using the word "sanātana" (eternal), the Lord refutes the idea that the living entities referred to here are the temporary external bodies in which the eternal souls reside. In this way it is seen that the individual spirit souls are part and parcel of the Supreme and have an relationship with Him. the Supreme is the creator and dominant in other ways also, and the individual spirit souls are dependent on Him. The nature of the individual spirit souls is described in the following passage of Padma Purāṇa: jñānāśrayo jñāna-guṇaś cetanaḥ prakṛteḥ paraḥ na jāto nirvikāraś ca eka-rūpaḥ svarūpa-bhāk "The individual spirit soul is the shelter of knowledge, has knowledge as one if his qualities, is consciousness, is beyond the world of matter, is never born, never changes, and has one form, a spiritual form. aṇur nityo vyāpti-śīlaś cid-ānandātmakas tathā aham artho 'vyayaḥ sākṣī bhinna-rūpaḥ sanātanaḥ "The soul is atomic, eternal, is present by consciousness everywhere in the material body, is by nature full of spiritual bliss and knowledge, has a sense of individual identity, is unchanging, is a witness within the body, is eternal, and is different from the Supreme. adāhyo 'cchedyo 'kledyo 'śosyo 'kṣara eva ca evam-ādi-guṇair yuktaḥ śeṣa-bhūtaḥ parasya vai

"The soul can never be burned, cut, moistened, withered, or killed. It has these and many more qualities. It is part and parcel of the Supreme. ma-kareṇocyate jīvaḥ kṣetra-jñaḥ paravān sadā dāsa-bhūto harer eva nānyasyaiva kadācana "Thus the word `ma' refers to the individual spirit soul. The soul is the knower of the field of activities. The soul is spiritual. The soul is an eternal servant of the Supreme Personality of Godhead. The soul is never the servant of anyone else. The phrase "evam-ādi-guṇaiḥ" (with these and many more qualities) refers to the soul's other qualities, such as his ability to perform actions, to experience sensations, to attain enlightenment, and to enlighten others. The word "enlightenment" here has two features. In the first feature the soul itself attains enlightenment. In the second feature the soul brings enlightenment to others. That is the nature of the soul. A lamp sheds light on itself and on other objects also. A jar or similar object has no power to bring light. Although a lamp may shine, because it is inanimate matter it cannot benefit from its own light. The individual soul, however, can benefit from the light it brings. Because the soul can thus become illuminated, it is said that the soul is spiritual and full of knowledge. Adhikaraṇa 18 The Lord's Incarnations Are Not Part and Parcel of the Lord, For They Are the Lord Himself Introduction by Śrīla Baladeva Vidyābhūṣaṇa Digressing, for the moment, from the main topic, the author of the sūtras next considers the nature of the Lord's incarnations. In the Gopāla-tāpanī Upaniṣad it is said: eko vaśī sarva-gaḥ kṛṣṇa īḍya eko 'pi san bahudhā yo 'vabhāti

"Lord Kṛṣṇa is the worshipable, all-pervading supreme controller, and although He is one, He manifests in many forms." In the Viṣṇu Purāṇa (1.2.3) it is said: ekāneka-svarūpāya "The Supreme Personality of Godhead is one, although He has many forms." Here it is said that the Lord is one because He remains one person, even though He appears in many forms, and He is also called many because of the great variety of these forms. That is the meaning. Saṁśaya (doubt): Are the incarnations of the Lord, such as the incarnation Matsya, part and parcel of the Lord in the same way the individual spirit souls are, or are They different from the individual spirit souls? Pūrvapakṣa (the opponent speaks): There is no difference between the individual spirit souls and the incarnations of the Supreme Personality of Godhead. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 44 prakāśādi-van naivaṁ paraḥ prakāśa—light; ādi—beginning with; vat—like; na—not; evam—thus; paraḥ— the Supreme. The Supreme is not like light or other things. Purport by Śrīla Baladeva Vidyābhūṣaṇa Although the Lord's incarnations, such as Lord Matsya, are called "parts" of the Supreme, They are not like the individual spirit souls. Here the author of the sūtras gives and example: "The Supreme is not like light or other things." As the

sun and a firefly may both be called "light", but are in truth very different, and as nectar and wine may both be called "liquid", but in truth are very different, so the individual spirit souls and the incarnations of the Lord do not have a similar nature, but are very different. Sūtra 45 smaranti ca smaranti—the Smṛti-śāstras say; ca—and. The Smṛti-śāstras also say it. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Varāha Purāṇa it is said: svāṁśaś cātha vibhinnāṁśa iti dvedhāṁśa iṣyate aṁśino yat tu sāmarthyaṁ yat-svarūpaṁ yathā sthitiḥ "It is said that there are two kinds of parts and parcels of the Supreme: direct parts and separated parts. Direct parts have exactly the same nature as the Lord. tad eva nāṇumātro 'pi bhedaḥ svāṁśāṁśino kvacit vibhinnāṁśo 'lpa-śaktiḥ syāt kiñcit sāmarthya-mātra-yuk "Separated parts are different from the Lord. They are atomic in size and have very slight powers. sarve sarva-guṇaiḥ pūrṇāḥ sarva-doṣa-vivarjitāḥ