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

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

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

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

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

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

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

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

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

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

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

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

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

..." -> teṣāṁ khalv eṣāṁ bhūtānāṁ trīṇy eva bījāni bhavanti. aṇḍa-jaṁ jīva-jam udbhij-

• line 8: jam.
• line 19: tṛtīya-śabdāvarodhaḥ saṁśoka-jasya
• line 20: tṛtīya—śabda—word; avarodhaḥ—description; saṁśoka—from grief; jasya—
• line 21: born.
• line 22: The grief-born is included in the third word.

Everything is precisely verified against the image.Sūtra 21
darśanāc ca
darśanāt—from seeing; ca—also.
From seeing also.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the Chāndogya Upaniṣad (6.3.1) it is said:
teṣāṁ khalv eṣāṁ bhūtānāṁ trīṇy eva bījāni bhavanti. aṇḍa-jaṁ jīva-jam udbhij-
jam.
"Living beings are born

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

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

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

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

सूत्राणि एवं भाष्यम्

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

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

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