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

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

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

the elements of the subtle material body. In the following words the author of the sūtras answers this objection. Sūtra 2 try-ātmakatvāt tu bhūyastvāt tri-ātmakatvāt - because of being threefold; tu - but; bhūyastvāt - because of being prominent. But because of being threefold and because of being prominent. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to dispel doubt. The other elements go because the water here is threefold, a compound of three elements. Because the semen, which is the seed of the material body, is primarily water, therefore it is porper to call it water. In the Smṛti-śāstra it is said: tāpāpanodo bhūyastvam ambhaso vṛttayas tv imāḥ "Because it has the power to remove heat, water is said to predominate." In this way the water is prominent. Sūtra 3 prāṇa-gateś ca prāṇa - of the pranas; gateḥ - of the departure; ca - and. Also because of the prāṇas' departure. Purport by Śrīla Baladeva Vidyābhūṣaṇa When the soul enters another material body the prāṇas also come. This is described in Bṛhad-āraṇyaka Upaniṣad (4.4.2): tam utkrāmantaṁ prāṇo 'nūtkrāmati prāṇam anūtkrāmantam sarve prāṇā anūtkrāmanti. "When the soul departs, the principal prāṇa follows. When the principal prāṇa

departs, the other prāṇas follow." The prāṇas cannot exist without taking shelter of a maintainer. They take shelter of the elements of the subtle material body. Therefore it must be accepted that the subtle material body accompanies the soul. That is the meaning. Sūtra 4 agny-ādi-gati-śruter iti cen na bhāktatvāt agni - fire; ādi - beginning; gati - going; śruteḥ - fromthe Śruti-śāstra; iti - thus; cet - if; na - not;bhāktatvāt - because oif being a metaphor. If it is said that the Śruti-śāstras describe the departure of fire and other elements, then I reply: It is not so, because it is a metaphor only. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: Is it not so that in the Bṛhad-āraṇyaka Upaniṣad it is said: yasyāsya puruṣasya mṛtasyāgniṁ vāg apy eti vātaṁ prāṇa

॥ श्रीवेदान्तदर्शनम् - ब्रह्मसूत्रम् ॥ ॥ तृतीयाध्यायः - प्रथमः पादः (तदन्तरप्रतिपत्तिपादः) ॥ (पूर्वपक्ष-सिद्धान्त-युक्त-श्रुति-निष्कर्षः) इति श्रुतिशास्त्रस्य सिद्धान्तः। ॥ सूत्रम् ५ ॥ प्रथमेऽश्रवणादिति चेन्न ता एव ह्युपपत्तेः ॥ ५ ॥ पदच्छेदः एवं पदविभागार्थः — प्रथमे — प्रथमाहुतौ (प्रथम होम में) अश्रवणात् — अपां शब्देन अश्रुतेः, अभावात् (जल का साक्षात् कथन न होने से) इति चेत् — यदि ऐसी शङ्का की जाए न — तो यह शङ्का ठीक नहीं है ताः एव — ते एवापः (वे जल ही 'श्रद्धा' शब्द से अभिप्रेत हैं) हि — क्योंकि उपपत्तेः — प्रश्न-प्रतिवचनयोरौचित्यात् (प्रश्न और उत्तर की संगति सिद्ध होने से)। भावार्थः — यदि यह कहा जाए कि प्रथमाहुति में जल का श्रवण नहीं है, अतः जीव जलावृत होकर नहीं जाता; तो ऐसा नहीं है, क्योंकि प्रश्न और उत्तर के समन्वय की उपपत्ति से वहाँ 'श्रद्धा' शब्द से जल ही विवक्षित है। श्रीगोविन्दभाष्यम् (श्रील बलदेव विद्याभूषण विरचितम्) — पूर्वपक्षः — अत्र कश्चित् प्रत्यवतिष्ठते — यदि पञ्चास्वप्याहुतिषु सर्वत्र अपां हवनं स्यात्, तर्हि पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति जीवस्याद्भिः सम्परिष्वक्तस्य गमनमुपपद्येत। न चैतदस्ति; यतः प्रथमाहुतौ 'आपः' हूयन्त इति नैव श्रूयते, अपि तु 'श्रद्धां' देवा जुह्वतीति श्रूयते। तथा च श्रुतिः — तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति ॥ इति द्युलोकाग्नौ श्रद्धाया एवाहुतिमुपदिशति। 'श्रद्धा' शब्दस्तु चित्तवृत्तिविशेषवाची, न जातुचिदब्वचनः। 'सोम'प्रभृतयः शब्दाः कथञ्चिदप्परतया व्याख्यातुमर्हाः, न तु 'श्रद्धा'शब्दः। तस्मात् जीवस्य अद्भिः सम्परिष्वक्तत्वं न सम्भवतीति पूर्वपक्षे प्राप्ते — सिद्धान्तः — उच्यते — 'न ता एव ह्युपपत्तेः'। प्रथमेऽग्नौ या श्रद्धा हूयते, सा अप एव, न तु मानसिकी चित्तवृत्तिः। कुतः? 'उपपत्तेः' — प्रश्न-प्रतिवचनयोरैकरूप्येण उपपद्यमानत्वात्। तथाहि प्रश्नः — "वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्ति" इति। अनेन सर्वास्वेवाहुतिषु अपामेव हवनं पृष्टम्। तदुत्तरे च आरम्भे — 'देवाः श्रद्धां जुह्वति' इति प्रतिपाद्यते। यदि अत्र श्रद्धाशब्देन आपो न गृह्येरन्, तर्हि प्रश्नस्याननुरूपमुत्तरं स्यात्। अतः प्रश्नप्रतिवचनयोरेकार्थतायै श्रद्धाशब्देनाप एव ग्राह्याः। उत्तरासु चतसृष्वाहुतिषु सोम-वृष्टि-अन्न-रेतःशब्दितानाम् अपामेव स्पष्टं श्रवणं दृश्यते। तेषां सोमादीनां श्रद्धाकार्यत्वात्, कार्य-कारणयोश्च सादृश्यात् कारणभूता श्रद्धापि जलरूपा एव। तस्मात् श्रद्धाशब्देन जलमेवोच्यते। अपां श्रद्धाशब्दवाच्यत्वे श्रुतिप्रमाणं च भवति (तैत्तिरीयसंहिता १।६।८।१) — श्रद्धा वा आपः ॥ इति श्रुतिवचनादपि श्रद्धाशब्देनापां ग्रहणं सुतरां सिद्धम्।

"The word śraddhā means water." Therefore the word "śraddhā" here does not refer to a condition of the mind. The meaning of a condition of the mind is not appropriate in this context of offering yajñas. In this way it is shown that the departing soul is certainly accompanied by water. Here someone may object: In this part of the Śruti-śāstra it said that the water departs, but it is not said that the soul departs. The soul is not mentioned in this passage. To remove this doubt the author of the sūtras gives the following reply. Sūtra 6 aśrutatvād iti cen na iṣṭādi-kāriṇāṁ pratīteḥ aśrutatvāt - because of not being described in the Śruti-śāstra; iti - thus; cet - if; na - not; iṣṭādikāriṇām - by they who perfom pious deeds; pratīteḥ - because of the understanding. If it is said that this is not proved in the Śruti-śāstra, then I reply: No, because this is understood to be about they who perform pious deeds. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "aśrutatva" here means "unproved". The passage in the Chāndogya Upaniṣad describes the travel to the moon of they who perform pious deeds. The passage states (Chāndogya Upaniṣad 5.10.3-4): atha ya ime grāme iṣṭāpūrte dattam ity upāsate te dhūmam abhisamviśanti. . . ākāśāc candramasam eṣa somo rājā. "They who perform pious deeds in their village enter the smoke, . . . and then they go from the sky to the moon planet, where the become the king of soma." In this way they who perform pious deeds go to the moon and become known as Somarāja (the king of soma). About the fire and Devaloka it is said (Chāndogya Upaniṣad 5.4.2): devāḥ śraddhāṁ juhvati. tasyāḥ āhuteḥ somo rājā sambhavati. "The devas offer śraddhā in sacrifice. From that offering he becomes a king of soma."

In this way śraddhā-śarīra (a body made of śraddhā) and somarāja (the king of soma) both refer to the same thing. They both mean "body" and in this context the word body" means the individual spirit soul, because the soul takes shelter of a body. In this way it is understood that the departing soul is accompanied by water. Here someone may object: Is it not so that in the Chāndogya Upaniṣad (5.10.4) it is said: eṣa somo rājā devānām annaṁ taṁ devā bhakṣayanti "That king of soma is the devas' food. The devas eat it." Because the Śruti-śāstra thus says that this king of soma is eaten by the devas it is not possible that the phrase king of soma" here refers to the individual spirit soul, for no one can eat the soul. If this is said, then the author of the sūtras gives the following reply. Sūtra 7 bhāktaṁ vānātma-vittvāt tathā hi darśayati bhāktaṁ - metaphor; vā - or; an - not; ātma - the soul; vit - knowing; tvāt - because of the condition; tathā - so;hi - indeed; darśayati - shows. Or it is a metaphor, because of ignorance of the Supersoul. This the Śruti-śāstra shows. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "vā" (or) is used here to dispel doubt. The word "somarāja" here refers ot the individual spirit soul. The description that it is the devas' food is only a metaphor. The soul is said to be the devas' food because the soul serves the devas and thus pleases them. That is the meaning. The do this because they are ignorant of the Supersoul. The Śruti-śāstra shows that they who are ignorant of the Supersoul become servants of the devas. In Brhad-aranyaka Upanisad (1.4.10) it is said: atha yo 'nyāṁ devatām upāste anyo 'sāv anyo 'ham asmīti na sa veda yathā paśur eva sa devānām. "A person who thinks, `I am different from the demigods' worships the demigods. He becomes like an animal in the demigods' service.

Here is the meaning of this. It is not possible that the devas eat the individual souls. the meaning here is that the souls please the demigods and in this way become like food for them. They please the demigods by serving them. It is said: viśo 'nnaṁ rājñāṁ paśavo 'nnaṁ viśām "The vaiśyas are the kṣatriyas' food, and the cows are the vaiśyas' food." In this passage it is clear that the word "food" is not used literally. It is used to mean "servant".If the word [food" were used in the literal sense, then the rules of the jyotiṣṭoma and other yajnas would all be meaningless. If the devas ate whomever went to Candraloka, why would the souls beso eager to perform yajnas and go there? In this way it is proved that the deprting soul is accompanied by water. Adhikaraṇa 2 The Soul's Return to the Earth Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya (Statement of the Subject): Following Chāndogya Upaniṣad 5.10.3, which describes how the soul that has performed pious deeds travels by the smoke and other pathways, attains Svargaloka, stays there for some time, and then again returns to the earth, is this passage (Chāndogya Upaniṣad 5.10.5): yāvat saṁpātum uṣitvāthaitam evādhvānaṁ punar nivartate. "After staying there for some time his karma is exhausted and he again returns." Saṁśaya (doubt): When it leaves Svargaloka, does the soul bring its past karma or not? Pūrvapakṣa (the opponent speaks): The soul stays in Svargaloka for as long as he has the results of past karma. This is described in Bṛhad-āraṇyaka Upaniṣad (4.4.6): prāpyāntam karmaṇas tasya "He stays there until he reaches the end of his karma." This shows that the soul only falls when his past karma is completely exhausted. The word "saṁpāta" (karma) is derived from the verb "sampat" (to