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

"When speech and the other senses sleep, prāṇa alone remains awake. Prāṇa alone is untouched by death. Prāṇa controls speech and the other senses. As a mother protects her children, so one prāṇa protects the other prāṇas." Saṁśaya (doubt): Is this principal prāṇa identical with the independent spirit soul residing in the material body or is this principal prāṇa an instrument that assists the spirit soul? Pūrvapakṣa (the opponent speaks): Because the Śruti-śāstra describes this prāṇa as having many powers and glories, therefore this principal prāṇa is the independent spirit soul. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 10 cakṣur-ādi-vat tu tat saha śiṣṭhyādibhyaḥ cakṣuḥ—the eyes; ādi—beginning with; vat—like; tu—indeed; tat—that; saha—with; śiṣṭhyā—teaching; ādibhyaḥ—because of beginning with. Indeed, it is like the eyes and other senses, because it is taught along with the senses. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here the word "tu" (indeed) is used to dispel doubt. The prāṇa (life-force) is an instrument used by the individual spirit soul. It is like the eyes or the other senses. Why is that? The sūtra explains: "Because it is taught along with the senses." The prāṇa is described along with the eyes and senses. Things of a like nature are generally described together. as example of that is the Bṛhadratha meters, which are described together. This is also confirmed by the use of the word “ādi" (beginning with) in the sūtra. That the prāṇa is here grouped with the senses is seen in the following passage: yatra vāyam mukhyaḥ prāṇaḥ sa evāyam madhyamaḥ prāṇaḥ "There is a principle prāṇa and there is a secondary prāṇa." In this way the idea that the prāṇa is the independent spirit soul is refuted.

Adhikaraṇa 7 The Principal Prāṇa (Life-Force) is the Primary Instrument of the Soul Introduction by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: Is it not so that if it is to be counted among the senses, the principal prāṇa must have a function to perform where it assists the soul? The principal prāṇa has no such function. Also, if the principal prāṇa is one of the senses, then the senses, beginning with the eyes, would be twelve in number. In the following words the author of the sūtras answers this objection. Sūtra 11 akaraṇatvāc ca na doṣas tathā hi darśayati akaraṇatvāt—because of not having a sepcific function; ca—and; na—no; doṣaḥ—fault; tathā—so; hi—indeed; darśayati—shows. Also, there is no fault in not having a function, for the scriptures show it. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "ca" (also) is used to answer the previous objection. The word "karaṇa" here means “activity". It is not a defect on the part of the prāṇa that is has no specific function to assist the soul, for it does have an important function in that it is the support and the resting place of the physical senses. That is the meaning here. In the following passage, the Chāndogya Upaniṣad (5.1.1) shows this: atha ha prāṇā aham śreyasi vyūdire. . . .

"The senses argued among themselves. Each one said: I am the best.' They then approached their father, Lord Brahmā, and asked him, O lord, who among us is the best?' Brahmā replied, He whose departure causes the greatest calamity for the body is the best. "Then the voice departed from the body and stayed away for an entire year. When he returned, he asked: How is it that you were able to live without me?' Although it could not speak, still the body could breathe with the prāṇa, see with the eyes, hear with the ears, and think with the mind. Then the voice again entered the body. "Then the eyes departed from the body and stayed away for an entire year. When they returned, they asked: How is it that you were able to live without me?' Although it could not see, the body could breathe with the prāṇa, speak with the voice, hear with the ears, and think with the mind. Then the voice again entered the body. "Then the ears departed from the body and stayed away for an entire year. When they returned, they asked: How is it that you were able to live without us?' Although it could not hear, still the body could breathe with the prāṇa, see with the eyes, speak with the voice, and think with the mind. Then the ears again entered the body. "Then the mind departed from the body and stayed away for an entire year. When he returned, he asked: `How is it that you were able to live without me?' Although it could not think, still the body could breathe with the prāṇa, see with the eyes, speak with the voice, and hear with the ears. Then the mind again entered the body. "When the prāṇa was about to depart it began to uproot all the senses. It became like a spirited horse uprooting the posts to which it is tethered. Then the other senses appealed to the prāṇa, "Please do not go. Please stay with us. You are the best of all of us." In this way it is seen that the principal prāṇa has an important function to perform in relation to the spirit soul. The soul is the enjoyer and the performer of actions. The soul is like a king, the senses his royal attendants, and the principal prāṇa his prime minister, who helps attain the king's objectives. In this way the prāṇa is the most important of the soul's instruments. However, the prāṇa is still not independent of the soul itself. Adhikaraṇa 8 The Principal Prāṇa Has Five Functions Introduction by Śrīla Baladeva Vidyābhūṣaṇa

बृहदारण्यकोपनिषदि (१.५.३) श्रूयते— "स एष वायुः पञ्चविधः प्राणोऽपानो व्यान उदानः समानः" इति। (अनुवादः—वह यह वायु पाँच प्रकार का है: प्राण, अपान, व्यान, उदान और समान।) संशयः—किमेते अपानादयः पञ्च प्राणात् पृथग्भूताः, उत प्राणस्यैव वृत्तिविशेषाः? (संशयः—क्या अपान आदि ये पाँच प्राण से भिन्न तत्त्व हैं अथवा केवल प्राण के ही कार्य-भेद/वृत्ति-भेद हैं?) पूर्वपक्षः—नाम-कर्म-भेदात् पृथक्त्वमेवेति प्राप्ते। (पूर्वपक्षः—नाम और कार्य भिन्न-भिन्न होने के कारण ये पृथक् तत्त्व ही हैं।) सिद्धान्तः—अत्रोच्यते सूत्रकारेण सिद्धान्तवाक्यम्— सूत्र १२ पञ्चवृत्तिर्मनोवद्व्यपदिश्यते ॥ १२ ॥ पदच्छेदः—पञ्चवृत्तिः, मनः-वत्, व्यपदिश्यते। पदविभागार्थः— पञ्च—पञ्चसंख्याकाः; वृत्तिः—वृत्तयः यस्य सः; मनः-वत्—यथा मनः; व्यपदिश्यते—कथ्यते श्रुत्यादिषु। सूत्रार्थः—यथा मनसः पञ्च वृत्तयः, तथैव प्राणस्यापि पञ्च वृत्तय एव व्यपदिश्यन्ते। (हिन्दी अनुवादः—जैसे मन की पाँच वृत्तियाँ मानी जाती हैं, वैसे ही प्राण की भी पाँच वृत्तियाँ ही कही जाती हैं।) श्रीमद्बलदेवविद्याभूषणविरचितं गोविन्दभाष्यम् (तात्पर्यम्)— प्राणस्त्वेक एव, स च हृदय-गुदादिषु पृथक् स्थानेषु वर्तमानः पञ्चविधवृत्तिभेदेन व्यपदिश्यते। न हि वृत्तिभेदात् वस्तुभेदो भवति, तस्मात् भिन्नाभिधानमपि वृत्तिभेदादेव प्रयुज्यते, न तु स्वरूपभेदात्। तथा च बृहदारण्यकोपनिषदि (१.५.३) श्रुतिराह— "प्राणोऽपानो व्यान उदानः समान इति। एतत्सर्वं प्राण एव।" (हिन्दी भावार्थः—प्राण वस्तुतः एक ही है, यद्यपि हृदय आदि विभिन्न स्थानों में रहने के कारण वह पाँच प्रकार की वृत्तियों को धारण करता है। अतः ये प्राण के कार्य-भेद हैं, स्वरूपतः भिन्न प्राण नहीं। इसीलिए वृत्ति-भेद से विभिन्न नाम प्रयुक्त होते हैं। श्रुति भी स्पष्ट कहती है कि प्राण, अपान, व्यान, उदान और समान—यह सब प्राण ही है।)

"प्राण पाँच प्रकार के हैं: प्राण, अपान, व्यान, उदान और समान। ये पाँचों वस्तुतः एक ही प्राण हैं।" इस प्रकार प्राण मन के समान है। बृहदारण्यक उपनिषद् (१.५.३) में कहा गया है: कामः सङ्कल्पो विकल्पो विचिकित्सा श्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत् सर्वं मन एव। "मन की वृत्तियाँ हैं: काम (इच्छा), सङ्कल्प, संशय, श्रद्धा, धैर्य, अधैर्य, लज्जा, बुद्धि और भय। यह सब मन ही है।" इन सभी के भिन्न-भिन्न कार्य तथा भिन्न-भिन्न नाम हैं, किन्तु ये मन से पृथक् नहीं हैं। ये मन की ही विभिन्न वृत्तियाँ हैं। योगशास्त्र में भी कहा गया है कि मन की पाँच वृत्तियाँ होती हैं। श्रुतियों का यही अभिप्राय है, जो या तो सङ्केतित है अथवा शास्त्रों में स्पष्ट रूप से निर्दिष्ट है। ॥ अधिकरणम् ९ ॥ मुख्यप्राणस्याणुत्वम् (मुख्य प्राण अणु-परिमाण है) श्रीमद्बलदेवविद्याभूषणकृत-भूमिका संशयः — क्या मुख्य प्राण अणु है अथवा सर्वव्यापी (विभु) है? पूर्वपक्षः — पूर्वपक्षी का कथन है: बृहदारण्यक उपनिषद् (१.३.२२) में आया है: "सम एभिस्त्रिभिर्लोकैः" "प्राण इन तीनों लोकों के समान (व्यापक) है।" यह तथा श्रुतिशास्त्र के अन्य वचन यह घोषित करते हैं कि प्राण सर्वव्यापी है। सिद्धान्तः — सूत्रकार आगे के शब्दों द्वारा अपना सिद्धान्त-निष्कर्ष प्रस्तुत करते हैं।

Sūtra 13 aṇuś ca aṇuḥ—atomic; ca—also. It is also atomic. Purport by Śrīla Baladeva Vidyābhūṣaṇa The principal prāṇa is also atomic in size. This is so because the Śruti-śāstras declare that the principal prāṇa leaves (the material body at the time of death). Scriptural passages describing the principal prāṇas as atomic should be understood to mean that living entities everywhere are dependent on the principal prāṇa. Adhikaraṇa 10 The Supreme Personality of Godhead is the Moving Force Behind the Prāṇa Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad it is said: supteṣu vāg-ādiṣu prāṇa eko jāgarti. "When speech and the other senses sleep, prāṇa alone remains awake. Prāṇa alone is untouched by death. Prāṇa controls speech and the other senses. As a mother protects her children, so one prāṇa protects the other prāṇas." In this way the function of the principal prāṇa is described. The functions of the secondary prāṇas are described in the following passage: sapteme lokā yeṣu sañcaranti

"The pāṇas move in seven realms." Thus the secondary prāṇas move among the senses. Saṁśaya (doubt): Do the secondary prāṇas move by their own power among the senses, or does something else create the movement of the prāṇas? Are the prāṇas moved by the demigods, the individual spirit soul, or the Supreme Personality of Godhead? Pūrvapakṣa (the opponent speaks): Endowed with the power of action, the prāṇas move themselves. Or perhaps the demigods move them. In the Aitareya Upaniṣad (2.4) it is said: agnir vāg bhūtvā mukhaṁ prāviśad "Becoming speech, Agnideva entered the mouth." Or perhaps the individual spirit soul moves the prāṇas. This may be so because the prāṇas are instruments the soul uses to attain enjoyment. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 14 jyotir-ādy-adhiṣṭhānaṁ tu tad āmananāt jyotiḥ—effulgence; ādy-adhiṣṭhānam—the supreme ruler; tu—indeed; tat— that; āmananāt—because of the description. Indeed, light is the controller, because that is the description. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (indeed) is used here to dispel doubt. The word "jyotiḥ" (light) here means "the Supreme Personality of Godhead". He is the mover (adhiṣṭhānam) of the prāṇas. The affix lyuṭ in the word “adhiṣṭhānam" makes it mean "the mover". Why is the Supreme Personality of Godhead the mover of the prāṇas? The

sūtra explains: "Because that is the description". This means "Because it is understood that the Supreme Personality of Godhead, as the all-pervading Supersoul, moves the prāṇas and senses. In the Bṛhad-āraṇyaka Upaniṣad (3.7.16) it is said: yaḥ prāṇeṣu tiṣṭhan "The Supersoul stays in the midst of the prāṇas and moves them." That the demigods and the individual spirit soul may also move the prāṇas is not disputed here, but the prāṇas cannot move themselves, for they are only inert matter. Hoping to enjoy, the individual spirit soul also moves the prāṇas. That is described in the next sūtra. Sūtra 15 prāṇavatā śabdāt prāṇavatā—by the person who possesses the prāṇas; śabdāt—because of the Śruti-śāstra. By the person who possesses the prāṇas, because of the Śruti-śāstra. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "prāṇavatā" (the person who possesses the prāṇas) refers here to the individual spirit soul. Hoping to enjoy, the spirit soul moves the prāṇas and senses. Why is that? The sūtra explains: "śabdāt" (because of the Śruti-śāstra). In the Bṛhad-āraṇyaka Upaniṣad (2.1.18) it is said: sa yathā mahā-rājo jānapadān gṛhītvā sve janapade yathā-kāmaṁ parivartate evam evaiṣa etat prāṇān gṛhītvā sve śarīre yathā-kāmaṁ parivartate. "As a great king rules the subjects in his kingdom, so the individual spirit soul rules the prāṇas in his body."

निष्कर्ष यह है: श्रीभगवान् ही प्राणों के परम नियन्ता हैं तथा देवता और जीवात्मा भी इन्द्रियों का नियमन करते हैं। पूर्वोक्त (देवतागण) प्राणों और इन्द्रियों को कार्य करने में समर्थ बनाकर उन पर शासन करते हैं, तथा परोक्त (जीवात्मा) भोग प्राप्त करने की अभिलाषा से प्राणों और इन्द्रियों पर शासन करता है। अपनी इच्छाशक्ति का प्रयोग करके जीवात्मा इस प्रकार प्राणों को गति प्रदान करता है। इस व्याख्या का कोई अन्य विकल्प नहीं है। सूत्रकार श्रीवेदव्यास इसी तथ्य को निम्नलिखित शब्दों में स्पष्ट करते हैं: सूत्र १६ तस्य च नित्यत्वात् ॥ २।४।१६ ॥ पदच्छेद एवं शब्दार्थ: तस्य — उस (परमात्मा) का; च — और; नित्यत्वात् — नित्य होने के कारण। सूत्रार्थ: क्योंकि यह (सम्बन्ध) नित्य है। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् (भावार्थ): तस्य च नित्यत्वात्। तस्य सर्वशक्तेः परमात्मन एव प्राणादिप्रेरकत्वं मुख्यम्, नित्यसम्बन्धात्। क्योंकि सर्वशक्तिमान् परमात्मा का उनके साथ नित्य सम्बन्ध है, अतः वे ही उनके वास्तविक नियन्ता तथा प्रेरक हैं। उन्हें ही मुख्य प्रेरक और नियन्ता स्वीकार किया जाना चाहिए। इस बात की पुष्टि अन्तर्यामि-ब्राह्मण के वचनों द्वारा होती है: "यः प्राणे तिष्ठन् प्राणमन्तरो यमयति" (बृहदारण्यकोपनिषद् ३।७।१६)। अधिकरण ११ करणत्वाधिकरणम् (मुख्य प्राण इन्द्रिय नहीं है) श्रील बलदेव विद्याभूषण द्वारा अवतरणिका (भूमिका): अस्मिन् विषये पुनरन्यः संशय उत्थाप्यते — इस विषय में एक अन्य संशय उठाया जाता है: संशय: क्या मुख्य प्राण और अन्य प्राण भी इन्द्रियाँ ही हैं? पूर्वपक्ष (प्रतिवादी का कथन): इन्द्रियाणीति प्राप्तम्, जीवात्मन उपकारकत्वात् — क्योंकि वे जीवात्मा की सेवा तथा भोग में सहायता करते हैं, अतः मुख्य प्राण भी इन्द्रिय ही है...

soul, all the prāṇas are considered to be senses. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 17 ta indriyāṇi tad vyapadeśād anyatra śreṣṭhāt te—they; indriyāṇi—senses; tat—that; vyapadeśāt—because of the description; anyatra—otherwise; śreṣṭhāt—from the best. They are senses, for that is the description. Only the principal one is not. Purport by Śrīla Baladeva Vidyābhūṣaṇa With the sole exception of the principal prāṇa, the prāṇas are all senses. Why is that? The sūtra explains: "For that is the description." In the Muṇḍaka Upaniṣad (2.1.3) it is said: etasmāj jāyate prāṇaḥ manaḥ sarvendriyāṇi ca "From the Supreme Personality of Godhead are born the principal prāṇa, the mind, and the senses." In this way, with the sole exception of the principal prāṇa, the prāṇas are the senses, such as the ears and the others. In the Smṛti-śāstra it is said: indriyāṇi daśaikaṁ ca "There are eleven senses." In another place in the Śruti-śāstra it is said: prāṇo mukhya sa tv anindiriyam

॥ श्रीमद्ब्रह्मसूत्रम् — द्वितीयाध्याये चतुर्थः पादः ॥ अधिकरणम् — प्राणेन्द्रियभेदाधिकरणम् (श्रेष्ठाधिकरणम्) [पूर्वपक्षः] ननु मुख्यप्राणः इन्द्रियं न भवति इति यदुक्तं तन्नोपपद्यते। अत्र कश्चित् पूर्वपक्षी आक्षिपति—किं बृहदारण्यकोपनिषदि (१.५.२१) नैवं श्रूयते— श्रुतिः — «हन्तास्यैव सर्वे रूपमस्यामेत्येतस्यैव सर्वे रूपमभवन्» इति। श्रुत्यर्थः (हिन्दी) — "इन्द्रियों ने विचार किया कि हम सब इस मुख्य प्राण का ही रूप धारण करें; अतः वे सब उसी मुख्य प्राण का रूप हो गईं।" पूर्वपक्षयुक्तिः — गौणप्राणाः (नेत्रादीनि) इन्द्रियाणि सन्ति, ते च मुख्यप्राणस्यैव वृत्तयः सन्ति। यतः शाखाप्राणाः मुख्यप्राणस्यैव स्वरूपाणि सन्ति, अतः मुख्यप्राणस्यापि इन्द्रियत्वमेव सिद्धं भवति। तर्हि कथं मुख्यप्राणः इन्द्रियं न भवति इति उच्यते? अस्याः शङ्कायाः निराकरणाय सूत्रकारः श्रीभगवान् बादरायणः प्रत्युत्तरं ददाति— सूत्रम् १८ — भेदश्रुतेः ॥ १८ ॥ पदच्छेदः — भेद-श्रुतेः (पञ्चम्येकवचनान्तम्)। पदार्थः — भेद — पृथक्त्वम् (इन्द्रियेभ्यः प्राणस्य पार्थक्यम्); श्रुतेः — श्रुतिप्रमाणात्, श्रुतिवचनात्। सूत्रार्थः (हिन्दी) — श्रुति में मुख्य प्राण और इन्द्रियों का पृथक् रूप से कथन (भेद-श्रवण) होने के कारण मुख्य प्राण इन्द्रिय नहीं है। [सिद्धान्तः — श्रील बलदेव विद्याभूषण विरचितं श्रीगोविन्दभाष्यम्] भाष्यम् — मुण्डकोपनिषदि (२.१.३) हि श्रूयते— श्रुतिः — «एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च» इति। श्रुत्यर्थः (हिन्दी) — "परमपुरुष श्रीभगवान् से मुख्य प्राण, मन और समस्त इन्द्रियाँ उत्पन्न होती हैं।" अत्र वाक्ये सर्वेन्द्रियेभ्यः पृथक्कृत्य मुख्यप्राणस्य निर्देशः कृतः। अतः इन्द्रियेभ्यः पृथङ्निर्देशात् मुख्यप्राणः इन्द्रियभिन्न एवेति सिद्धान्तः। [शङ्का एवं समाधानम्] शङ्का — ननु अस्मिन्नेव श्रुतिवाक्ये मनसोऽपि इन्द्रियेभ्यः पृथक् निर्देशः कृतः, तर्हि मनसोऽपि अनिन्द्रियत्वं स्यात्? समाधानम् — नैतद् युक्तम्, यतः श्रीमद्भगवद्गीतायाम् (१५.७) भगवता स्पष्टमुक्तम्— स्मृतिः — «मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति» इति वचनेन मनसः इन्द्रियत्वं साक्षात् प्रतिपादितम्। अतः मनसः इन्द्रियत्वे सत्यपि मुख्यप्राणस्य कुत्रापि इन्द्रियत्वेन पाठो नास्ति; तस्मात् मुख्यप्राणः इन्द्रियेभ्यो भिन्न एवेति निश्चितम्।

मनः षष्ठानीन्द्रियाणि (भगवद्गीता १५.७) "मन छह इन्द्रियों में से एक है।" भगवान् श्रीकृष्ण भी यह उद्घोष करते हैं (भगवद्गीता १०.२२): इन्द्रियाणां मनश्चास्मि "इन्द्रियों में मैं मन हूँ।" सूत्रम् १९ वैलक्षण्याच्च ॥ २।४।१९ ॥ वैलक्षण्यात् — विलक्षणता (भिन्न गुण-धर्म) होने के कारण; च — भी। भिन्न गुण-धर्म (वैलक्षण्य) होने के कारण भी (प्राण और इन्द्रियों में भेद सिद्ध होता है)। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य-तात्पर्य: सुषुप्ति (गहरी निद्रा) की अवस्था में मुख्य प्राण सक्रिय रहता है, किन्तु कर्ण आदि बाह्य इन्द्रियाँ क्रियाशील नहीं रहतीं। मुख्य प्राण शरीर तथा इन्द्रियों का पोषण एवं संधारण करता है, जबकि इन्द्रियाँ केवल ज्ञान एवं कर्म के सम्पादन हेतु साधन या उपकरण मात्र हैं। इस प्रकार मुख्य प्राण तथा इन्द्रियों के स्वभाव और कार्यों में स्पष्ट वैलक्षण्य है। अतएव जिस प्रकार जीवात्माएँ परमपुरुष भगवान् पर आश्रित रहती हैं, उसी प्रकार इन्द्रियाँ भी मुख्य प्राण के अधीन और आश्रित हैं। अधिकरणम् १२: (संज्ञाकृतिकरणाधिकरणम् / संज्ञापूर्तिकरणम्) प्रापञ्चिक जगत् के विविध नाम एवं रूपों की सृष्टि परमपुरुष भगवान् द्वारा की जाती है श्रील बलदेव विद्याभूषण द्वारा अवतारिका (भूमिका)

employ" wait, let's zoom in on line 25: "His will and therefore He has no need to employ an individual spirit soul to do" Wait! Is it "to" or "is"? Let's look at the letters: 't', 'o'. Yes, "to employ"! Not "is employ". It is clearly "to employ". Let's check line 28: "for the use of the indeclineable past" Wait, let's zoom in on line 28: "indeclinable" or "indeclineable"? It has 'i', 'n', 'd', 'e', 'c', 'l', 'i', 'n', 'a', 'b', 'l', 'e' -> wait, between 'n' and 'a', is there an 'e'? "i-n-d-e-c-l-i-n-e-a-b-l-e" -> "indeclineable"! Yes, "indeclineable". Let's check line 12: "Now I shall enter these three splendid elements" -> notice the opening backtick/quote: Now Line 31: “vyākaravāṇi" Line 36: "the demigod Brahmā..." wait, starts with lowercase "the demigod"? Yes! `"the demigod Brahmā is called viriñca because he organizes (virec) the

The Smṛti-śāstra also declares: nāma-rūpe ca bhūtānām "The demigod Brahmā created the names and forms of the creatures in the universe." Therefore the creation of names and forms was done by an individual spirit soul. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 20 saṁjñā-mūrti-klptiś ca tri-vṛt kurvata upadeśāt saṁjnā—names; mūrti—forms; klptiḥ—creation; ca—and; tu—but; tri-vṛt—in three parts; kurvate—does; upadeśāt—from the teaching. But the creation of names and forms in groups of three is done by the creator, for that is the teaching. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here is begin the refutation of the opponent's argument. Here the word “saṁjñā-mūrti" means "names and forms" and the word "klptiḥ" means "creation". The words "tri-vṛt kurvataḥ" (done by the creator) indicate that this creation was done by the Supreme Personality of Godhead Himself and not by an individual spirit soul. Why is that? The sūtra explains: “upadeśāt" (because that is the teaching). Thus the scriptures affirm that this creation was done by the Supreme Personality of Godhead. Thus the creation of threes and the creation of names and forms were both done by the same creator. That is the meaning. The creation of threes was effected in the following way: trīṇy ekaikaṁ dvidhā kuryāt try-ardhāni vibhajed dvidhā tat-tan-mukhyārdham utsṛjya

yojayec ca tri-rūpatā "The creator divides in half each of the three elements. Three of these halves He then divides in half again. Then He joins the smaller halves to the larger halves. In this way the compound elements, made of three parts, are created." This is like the process called pañcī-karaṇa. It cannot be said that this creation of threefold compound elements is within the power of the demigod Brahmā. That is so because Brahmā was born after the universal egg had been created from these threefold compound elements made of fire, water, and earth. This is corroborated by Manu-saṁhitā (1.9): tasminn aṇḍe 'bhavad brahmā sarva-loka-pitāmahaḥ "Brahmā, the grandfather of all the worlds, was born in the egg of the universe. Therefore the creation of names and forms and the creation of threefold compound elements were both done by the same creator. It should not be thought, because of the sequence apparently described in the text, that the creation of names and forms preceded the creation of threefold compound elements. The creation of threefold compound elements came first, and only after that creation the creation of name and forms was effected. The universal egg cannot be created by the elements of fire, water and earth before those elements are compounded in the three ways. That this is not possible is described in the following words of Śrīmad-Bhāgavatam (2.5.32-33): yadaite 'saṅgatā bhāvā bhūtendriya-mano-guṇāḥ yadāyatana-nirmāṇe ne śekur brahma-vittama "O Nārada, best of the transcendentalists, the forms of the body cannot take place as long as these created parts, namely the elements, senses, mind, and modes of nature, are not assembled.* tadā saṁhatya cānyonyaṁ bhagavac-chakti-coditāḥ sad-sattvam upādāya cobhayam sasṛjur hy adaḥ "Thus when all these became assembled by the force of the energy of the

Supreme Personality of Godhead, this universe certainly came into being by accepting both the primary and secondary causes of creation."* The process of pañcī-karaṇa is also described here. In this way the creation should be understood. In the process of pañcī-karaṇa each of the five elements is divided in half, half of the halves are again divided in half, and the smaller halves are then joined with the larger in compound elements. In Chāndogya Upaniṣad (6.5.1) it is said: annam aśitaṁ tridhā vidhīyate "When food is eaten it is transformed in three ways." This transformation is completely different from the threefold combination of earth and the other elements previously described. Therefore this passage cannot be used to support the theory that the individual spirit soul is the creator of the names and forms of this world. The scriptural passage uses the phrase "ātmanā jīvena". By thus placing these two words in apposition, it is clear that the word "jīva" (individual soul) here means "by the Supreme Personality of Godhead, whose potency is the individual spirit souls". In a similar way the passage beginning with the words “viriñco vā" is also explained. Understood in this way the indeclineable past participle "praviśya" and the third-person verb following it can be understood in their primary meanings without any difficulty. In this way it is easily seen that the two actions described by the words "praviśya and "vyākaravāṇi" are certainly performed by the same agent. Therefore it is certainly the Supreme Personality of Godhead who performed the act of creation described in the verb "vyākaravāṇi". This is corroborated by the following words of Taittirīya Āraṇyaka (3.12.16): sarvāṇi rūpāṇi vicitya dhīro nāmāni kṛtvābhivadan yad āste "The all-knowing Supreme Personality of Godhead created all forms and names." Adhikaraṇa 13 The Vehicles of the Soul Are Made of Earth

Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now the nature of the material body, which is called by the name "mūrti" will be examined. In the Bṛhad-āraṇyaka (3.2.13) it is said that the material body is made of earth: śarīraṁ pṛthivīm apy eti "The material body becomes earth." However, in the Kauṇḍinya-śruti it is said that the material body is made of water: adbhyo hīdam utpadyate āpo vāva māṁsam asthi ca bhavanty āpaḥ śarīram āpa evedaṁ sarvam. "From water the material body is created. Water becomes transformed into flesh and bones. The entire body is water." Another text of the Śruti-śāstra claims that the material body is made of fire: saḥ agner deva-yonyāḥ "The demigods' bodies are made of fire." Saṁśaya (doubt): What is the truth here? Pūrvapakṣa (the opponent speaks): One text says the material body is made of earth, another says it is made of water, and another that it is made of fire. Because the scriptures give these three differing explanations, the truth cannot be ascertained. Siddhānta (conclusion): In the following words the author of the sūtras give His conclusion. Sūtra 21

मांसादि भौमं यथाशब्दमितरयोश्च ॥ पदच्छेद एवं शब्दार्थ: मांस — मांस; आदि — इत्यादि; भौमम् — पृथ्वी से उत्पन्न; यथा — जैसा; शब्दम् — श्रुति-शास्त्र; इतरयोः — अन्य दोनों का; च — भी। अनुवाद: जैसा कि श्रुति-शास्त्र कहता है, मांस आदि अवयव पृथ्वी के विकार हैं। अन्य दोनों (जल और तेज) के विषय में भी ऐसा ही समझना चाहिए। श्रील बलदेव विद्याभूषण विरचित गोविन्द-भाष्य (तात्पर्य): मांस आदि शरीर के अवयव पृथ्वी तत्व से बने हैं। रक्त जल से निर्मित है और अस्थियाँ तेज से बनी हैं। यह श्रुति-शास्त्र में वर्णित है (यथा-शब्दम्)। गर्भोपनिषद् में कहा गया है: यत् कठिनं सा पृथिवी यद् द्रवं तद् आपो यद् उष्णं तत् तेजः ॥ श्रुत्यर्थ: "शरीर में जो कठिन (ठोस) भाग है वह पृथ्वी है, जो द्रव रूप है वह जल है, और जो उष्ण (ऊष्मा) है वह तेज है।" इस प्रकार यह सिद्ध होता है कि समस्त भौतिक देह इन तीनों तत्वों के संघात से ही निर्मित हैं। पूर्वपक्ष: यहाँ कोई यह आपत्ति कर सकता है कि यदि सभी भौतिक तत्व त्रिवृत्कृत (परस्पर मिश्रित) हैं और कोई भी तत्व शुद्ध रूप में नहीं है, अपितु सभी तीनों तत्वों के सम्मिश्रण हैं, तो शास्त्र यह क्यों कहते हैं कि "शरीर का यह भाग तेज से बना है, यह भाग जल से बना है और यह भाग पृथ्वी से बना है"? सिद्धान्त: इस आक्षेप का निराकरण करते हुए सूत्रकार निम्नलिखित उत्तर प्रस्तुत करते हैं: सूत्र २२ वैशेषात्तु तद्वादस्तद्वादः ॥ पदच्छेद एवं शब्दार्थ: वैशेषात् — विशेष भाव (तत्व के आधिक्य) के कारण; तु — किन्तु (आशङ्का-निवारणार्थ); तत् — उस रूप; वादः — कथन या व्यवहार; तत् — उस रूप; वादः — कथन (द्विरुक्ति पाद-समाप्ति सूचक है)। अनुवाद: किसी विशेष तत्व की अधिकता होने के कारण ही वैसा व्यपदेश (कथन/नामकरण) किया जाता है। विशेष भाव होने से ही वैसा कहा गया है। श्रील बलदेव विद्याभूषण विरचित गोविन्द-भाष्य (तात्पर्य)

The word "tu" (but) is used to dispel doubt. Everywhere in the material world the elements are arranged in threefold compounds with one element predominating. The elements are therefore named according to the predominating element. The word "tad-vādaḥ" is repeated to indicate the end of the chapter. Epilogue vardhasva kalpāga samaṁ samantāt kuruṣva tāpa-kṣatim āśritānām tvad-aṅga-saṅkīrṇi-karāḥ parās tā hiṁsrā lasad-yukti-kuṭhārikābhiḥ O tree that fulfills all desires, please extend yourself in all directions. To they who take shelter of you please give the shade that stops all troubles. The glistening axes of logic have now cut away the underbrush that choked you. Chapter 3 Pada 1 Introduction by Śrīla Baladeva Vidyābhūṣaṇa na vinā sādhanair devo jñāna-vairāgya-bhaktibhiḥ dadāti sva-padaṁ śrīmān atas tāni budhaḥ śrayet The glorious Supreme Personality of Godhead does not give residence in His abode to they who do not follow the path of devotion, knowledge, and renunciation. Therefore the wise should take shelter of that path. In the previous two chapters was explained the truth that the entire Vedānta philosophy describes the Supreme Personality of Godhead, who is the only creator of the material world, completely faultless, a jewel mine of transcendental virtues,

eternal, full of knowledge and bliss, the supreme person, and meditated on by they who seek liberation. In those chapters all opposing views were refuted, and the real nature of the Supreme was described. In this third chapter will be described the spiritual practices that should be followed in order to attain the Supreme Personality of Godhead. The most important of these are thirst to attain the Supreme Lord and a disinterest in what has no relation to the Lord. That is explained in the first two padas. In the first pada, in order to show that one should renounce the world, the various defects of material existence are explained. In this connection the description of the soul's travels from one kind of material body to another kind of material body are quoted from the Pañcāgni-vidyā chapter of the Chāndogya Upaniṣad. In the second pada, in order to show that one should love the Supreme Lord, the Lord's many glories and virtues will be described. In the Pañcāgni-vidyā portion of the Chāndogya Upaniṣad (Adhyāya 5, khaṇḍas 3-10) are described the individual souls departure for another world and return to this world. Saṁśaya (doubt): When the individual soul goes to the next world does he take his subtle body with him or not? Pūrvapakṣa (the opponent speaks): The soul does not take the subtle body with him. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 1 tad-antara-pratipattau raṁhati saṁpariṣvaktaḥ praśna-nirūpaṇābhyām tat - of that; antara - of another; pratipattau - in the attainment; raṁhati - goes; saṁpariṣvaktaḥ - embraced; praśna - from the questions; nirūpaṇābhyām - and answers. In going to another it is embraced. This is so from the questions and answers. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here the word "tad" means "the body". That meaning is taken from the word "mūrti" in sūtra 2.4.20. When it leaves one gross material body and enters another, the soul takes the subtle body with it. How is that known? It is known from the questions beginning in Chāndogya Upaniṣad 5.3.3 and answers beginning in 5.4.1. Here is the gist of that passage. A king named Pravāhaṇa, who was the ruler of Pañcāla-deśa, asked five