Sri Vedanta-sutra

Volume Four

Pada 3

Introduction by Çréla Baladeva Vidyäbhüñaëa

na vinä sädhanair devo

jïäna-vairägya-bhaktibhiù

dadäti sva-padaà çrémän

atas täni budhaù çrayet

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 Vedänta 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 Païcägni-vidyä chapter of the Chändogya Upaniñad. 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 Païcägni-vidyä portion of the Chändogya Upaniñad (Adhyäya 5, khaëòas 3-10) are described the individual souls departure for another world and return to this world.

Saàçaya (doubt): When the individual soul goes to the next world does he take his subtle body with him or not?

Pürvapakña (the opponent speaks): The soul does not take the subtle body with him.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 1

tad-antara-pratipattau raàhati sampariñvaktaù praçna-

nirüpaëäbhyäm

tat - of that; antara - of another; pratipattau - in the attainment; raàhati - goes; sampariñvaktaù - embraced; praçna - from the questions; nirüpaëäbhyäm - and answers.

In going to another it is embraced. This is so from the questions and answers.

Purport by Çréla Baladeva Vidyäbhüñaëa

Here the word "tad" means "the body". That meaning is taken from the word "mürti" in sütra 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 Chändogya Upaniñad 5.3.3 and answers beginning in 5.4.1. Here is the gist of that passage.

A king named Pravähaëa, who was the ruler of Païcäla-deça, asked five questions of a brähmaëa bow named Çvetaketu 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 pitäs are different paths, and

5. the question expressed in these words (Chändogya Upaniñad 5.3.3):

vettha yathä païcamyäà ähutäv äpaù puruña-vacaso bhavanti

"Do you know why the fifth libation is called puruña?

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 Pravähaëa. Pravähaëa 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, Pravähaëa described (Chändogya Upaniñad (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. çräddha,

2.soma,

3. rain,

4. food, and

5. seed.

The priests offering all these libations are the devas. The homa (yajïa) 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 çräddha in the fire of the celestial world. That çräddha becomes a celestial body named somaräja, a body suitable for enjoying celestial pleasures. When the time of enjoyment is over the devas offer a yajïa where this body is placed in the fire of parjanya and transformed into rain. The devas then offer a yajïa where that rain is placed in the fire of earth and transformed into grains. The devas then offer a yajïa where those grains are placed in the fire of a man's food and transformed into semen. The devas then offer a yajïa 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 (Chändogya Upaniñad 5.9.1):

iti tu païcamyäm ähutäv äpaù puruña-vacaso bhavanti.

"Thus the fifth libation is called puruña."

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 puruña. 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 äpaù" (water) is used here with the word "puruña". 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 sütras answers this objection.

Sütra 2

try-ätmakatvät tu bhüyastvät

tri-ätmakatvät - because of being threefold; tu - but; bhüyastvät - because of being prominent.

But because of being threefold and because of being prominent.

Purport by Çréla Baladeva Vidyäbhüñaëa

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 Småti-çästra it is said:

täpäpanodo bhüyastvam ambhaso våttayas tv imäù

"Because it has the power to remove heat, water is said to predominate."

In this way the water is prominent.

Sütra 3

präëa-gateç ca

präëa - of the pranas; gateù - of the departure; ca - and. Also because of the präëas' departure.

Purport by Çréla Baladeva Vidyäbhüñaëa

When the soul enters another material body the präëas also come. This is described in Båhad-äraëyaka Upaniñad (4.4.2):

tam utkrämantaà präëo 'nütkrämati präëam anütkrämantaà sarve präëä anütkrämanti.

"When the soul departs, the principal präëa follows. When the principal präëa departs, the other präëas follow."

The präëas 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.

Sütra 4

agny-ädi-gati-çruter iti cen na bhäktatvät

agni - fire; ädi - beginning; gati - going; çruteù - fromthe Çruti-çästra; iti - thus; cet - if; na - not;bhäktatvät - because oif being a metaphor.

If it is said that the Çruti-çästras describe the departure of fire and other elements, then I reply: It is not so, because it is a metaphor only.

Purport by Çréla Baladeva Vidyäbhüñaëa

Here someone may object: Is it not so that in the Båhad-äraëyaka Upaniñad it is said:

yasyäsya puruñasya måtasyägnià väg apy eti vätaà präëaç cakñur ädityaà manaç candraà diçaù çrotraà påthivéà çaréram äkäçam ätmauñadhér lomäni vanaspatéë keçä apsu lohitaà ca retaç ca nidhéyate.

"When a person dies his speaking power enters the fire, his breath enters the wind, his eyes enter the sun, his mind enters the moon, his ears enter the directions, his body enters the earth, his soul enters the ether, the hairs of his body enter the plants and herbs, the hairs of his head enter the trees, and his blood and semen enter the waters."

Therefore the speech and other faculties enter the fire and other objects. They cannot possible accompany the departing soul. That is the verdict of the Çruti-çästra.

If this is said, then I reply: No. It is not so. Why not? The sütra explains: "bhäktatvät" (because it is a metaphor only). It is not directly seen that "the hairs of the body enter the plants and herbs, and the hairs of the head enter the trees," as this passage declares. Therefore this passage's description of the entrance into fire and other elements is a metaphor only. Because all these are placed together in a single passage it is not possible to say one part is metaphor and another part is not metaphor. It is not seen that the bodily hairs jump from the body and enter the plants and herbs. Therefore at the time of death the voice and other faculties temporarily cease being useful to the soul, but they do not leave. They accompany the soul. That is the conclusion of the Çruti-çästra.

Sütra 5

prathame 'çravaëäd iti cen na tä eva hy upapatteù

prathame - in the first; açravaëät - because of not being described in the Çruti-çästra; iti - thus; cet - if;na - not; täù - they; eva - indeed; hy - indeed; upapatteù - because of being appropriate.

If it is said that in the beginning there is no description, then I reply. It is indeed that, because that is appropriate.

Purport by Çréla Baladeva Vidyäbhüñaëa

Here someone may object: If the five libations were all water, then it would be possible to say that in the fifth libation the soul departs accompanied by water. However, this is not so. It is not said that in the first libation water is offered into fire. There it is said that "çraddhä" is offered. It says:

tasminn agnau deväù çraddhäà juhvati

"The devas offer a yajïa, placing çraddhä in the fire."

The word "çraddhä" refers to a particular state of mind. It never means "water". The word "soma" and other words may be interpreted to mean "water", but is it not possible to interpret the word "çraddhä" to mean water". Therefore the departing soul is not accompanied by water.

If this is said, then I reply: No. It is not so. The çraddhä offered into fire in the beginning here is indeed water. Why is that? The sutra explains: "upapatteù" (because it is appropriate). It is appropriate in the context of this question and answer. The question here is: "Do you know why the water in the fifth libation is called puruña?" From this is is seen that all the offerings into the fire here are water. Then, in the beginning of the reply it is said:

Çraddhä is offered into the "fire". If the word "çraddhä" here does not mean "water", then the answer does not properly reply to the question. That is the meaning. Water is offered in these five libations. Because water is clearly offered in the last four, it is appropriate that it also be offered in the first. It is seen that the offerings of soma, rain, and the others, are clearly all caused by çraddhä. Because the cause must be like the effect, therefore, the offering of çraddhä must also be water. Therefore the word "çraddhä" here means "water". The Çruti-çästra (Taittiréya-saàhitä 1.6.8.1) explains:

çraddhä vä äpaù

"The word çraddhä means water."

Therefore the word "çraddhä" 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 yajïas. In this way it is shown that the departing soul is certainly accompanied by water.

Here someone may object: In this part of the Çruti-çästra 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 sütras gives the following reply.

Sütra 6

açrutatväd iti cen na iñöädi-käriëäà pratéteù

açrutatvät - because of not being described in the Çruti-çästra; iti - thus; cet - if; na - not; iñöädikäriëäm - by they who perfom pious deeds; pratéteù - because of the understanding.

If it is said that this is not proved in the Çruti-çästra, then I reply: No, because this is understood to be about they who perform pious deeds.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "açrutatva" here means "unproved". The passage in the Chändogya Upaniñad describes the travel to the moon of they who perform pious deeds. The passage states (Chändogya Upaniñad 5.10.3-4):

atha ya ime gräme iñöäpürte dattam ity upäsate te dhümam abhisamviçanti. . . äkäçäc candramasam eña somo räjä.

"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 Somaräja (the king of soma).

About the fire and Devaloka it is said (Chändogya Upaniñad 5.4.2):

deväù çraddhäà juhvati. tasyäù ähuteù somo räjä sambhavati.

"The devas offer çraddhä in sacrifice. From that offering he becomes a king of soma."

In this way çraddhä-çaréra (a body made of çraddhä) and somaräja (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 Chändogya Upaniñad (5.10.4) it is said:

eña somo räjä devänäm annaà taà devä bhakñayanti

"That king of soma is the devas' food. The devas eat it."

Because the Çruti-çästra 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 sütras gives the following reply.

Sütra 7

bhäktaà vänätma-vittvät tathä hi darçayati

bhäktam - metaphor; vä - or; an - not; ätma - the soul; vit - knowing; tvät - because of the condition; tathä - so;hi - indeed; darçayati - shows.

Or it is a metaphor, because of ignorance of the Supersoul. This the Çruti-çästra shows.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "vä" (or) is used here to dispel doubt. The word "somaräja" 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 Çruti-çästra 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 'nyäà devatäm upäste anyo 'säv anyo 'ham asméti na sa veda yathä paçur eva sa devänäm.

"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:

viço 'nnaà räjïäà paçavo 'nnaà viçäm

"The vaiñyas are the kñatriyas' food, and the cows are the vaiñyas' 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 jyotistoma 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.

Adhikaraëa 2

The Soul's Return to the Earth

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya (Statement of the Subject): Following Chändogya Upaniñad 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 (Chändogya Upaniñad 5.10.5):

yävat sampätum uñitväthaitam evädhvänaà punar nivartate.

"After staying there for some time his karma is exhausted and he again returns."

Saàçaya (doubt): When it leaves Svargaloka, does the soul bring its past karma or not?

Pürvapakña (the opponent speaks): The soul stays in Svargaloka for as long as he has the results of past karma. This is described in Båhad-äraëyaka Upaniñad (4.4.6):

präpyäntam karmaëas 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 "sampäta" (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 "anuçaya" (which also means karma) is derived from the verb "çiñ" (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.

Siddhänta (conclusion): In the following words the author of the sütras gives his conclusion.

Sütra 8

kåtätyaye 'nuçayavän dåñöa-småtibhyäm

kåta - of what is done; atyaye - at the end; anuçaya - karma; vän - possessing; dåñöa - from the Çruti-çästra; småtibhyäm - from the Småti-çästra.

At the end there is still karma, because of the statements of Çruti and Småti çästras.

Purport by Çréla Baladeva Vidyäbhüñaëa

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 sütra explains: "dåñöa-småtibhyäm" (by the statements of Çruti and Småti çästras). The Çruti-çästra (Chändogya Upaniñad 5.10.7) explains:

tad ayaà ramaëéya-caraëäbhyäso ha yat te ramaëéyäà yonim äpadyeran brähmaëa-yonià vä kñatriya-yonià vaiñya-yonià vä. atha ya iha kapüya-caraëäbhyäso ha yat te kapüyäm yonim äpadyeran çva-yonià vä çükara-yonià vä cäëòäla-yonià vä.

"When one acts piously, he attains a good birth. He is born as a brähmaëa or a kñatriya or a vaiçya. When one acts sinfully, he attains a sinful birth. He is born as a dog, a pig, or an outcaste."

Here the words "ramaniya-caraëa" means "pious deeds". This refers to pious karma remaining after one has enjoyed pious karmas. The word "abhyäsa" 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 Småti-çästra it is said:

iha punar-bhave te ubhaya-çeñäbhyäà niviçanti.

"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 Chändogya Upaniñad 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 sütras describes the method of the soul's descent.

Sütra 9

yathetaà anevaà ca

yathä - as; itam - departed; an - not; evam - thus;ca - and.

Also, not as he went.

Purport by Çréla Baladeva Vidyäbhüñaëa

The soul, who still has karma, does not descend from Candraloka in the same way he rose to Candraloka. The words yathä 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.

Sütra 10

caraëäd iti cen na tad-upalakñaëärtheti kärñëäjiniù

caraëät - by conduct; iti - thus; cet - if; na - not;tad-upalakñaëa-arthä - that meaning; iti - thus; kärñëäjiniù - Kärñëäjini.

If it is said to be by conduct, then Kärñëäjini replies: No. Here it has the same meaning.

Purport by Çréla Baladeva Vidyäbhüñaëa

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 Çruti-çästra uses the word "ramaëéya-caraëa" (good conduct). The word "caraëa" means "conduct". It has not the same meaning as "anuçaya" (karma). The difference of the two words is seen in the following statement of Båhad-äraëyaka Upaniñad:

yathäcäré yathäkäré tathä bhavati

"As one performed caraëa, and as one performed karma, so one attains an appropriate birth."

To this I reply: There is no fault here to interpret the word "caraëa" as a synonym of karma. Kärñëäjini Muni affirms that in this passage of Chändogya Upaniñad (5.10.7) the word "caraëa" means karma. This is also true because the Çruti-çästras affirm that karma is the origin of conduct. That is the meaning.

Sütra 11

änarthakyam iti cen na tad-apekñatvät

änarthakyam - meaninglessness; iti - thus; cet - of;na - not; tad-apekñatvät - 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 Çréla Baladeva Vidyäbhüñaëa

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 sütras replies: No. It is not so. Why not? The sütra explains: "Because good karma itself is created by good conduct." One cannot attain good karma without performing good conduct. The Småti-çästra explains:

sandhyä-héno 'çucir nityam anarhaù sarva-karmasu

"A person who is impure and does not chant the Gäyatré prayer is not qualified to perform any pious karmas."

Therefore, Kärñëajini Muni explains, because good conduct is the cause of good karma, the word "caraëa" in this passage means "karma".

Sütra 12

sukåta-duñkåte eveti tu bädariù

sukåta - pious deeds; duñkåte - impious deeds; eva - indeed; iti - thus; tu - but; bädariù - Bädari.

But Bädari Muni indeed thinks it means pious and impious deeds.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but} is used here to begin a refutation of the previous argument. Bädari Muni thinks the word "caraëa" here means "pious and impious deeds". An example of this is the sentence:

puëyaà karmäcarati

"He performs pious deeds"

In this sentence the verb "carati" is used to mean "performs karmas". If a word's primary meaning is possible, then it is not appropriate to accept the secondary meaning. Therefore the word "caraëa" here means "karma", and any other interpretation of it is meaningless. "Caraëa" (good conduct) is merely a specific kind of karma. Caraëa and karma are thus different in the same way the Kurus and Päëavas are different. The word "eva" (indeed) hints that this is also the opinion of the author of the sütras. Therefore, since "caraëa" is a specific kind of karma, it is proved that the soul departing from Svargaloka is accompanied by the remainder of its karma.

Adhikaraëa 3

Do the Impious Also Go to Candraloka?

Introduction by Çréla Baladeva Vidyäbhüñaëa

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 Iça Upaniñad (3) it is said:

äsüryä näma te lokä

andhena tamasävrtäù

täàs te pretyäbhigacchanti

ye ke cätma-hano janäù

"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."*

Saàçaya (doubt): Do the sinners go to Candraloka or Yamaloka?

Pürvapakña (the opponent speaks): The opponent gives his opinion in the following sütra.

Sütra 13

aniñöädi-käriëäm api ca çrutam

an - not; iñöa - pious deeds; ädi - beginning with; käriëäm - of the performers; api - also; ca - and; çrutam - inthe Çruti-çästra.

The Çruti-çästra declares that it is also so for they who do not perform iñöa or other pious deeds.

Purport by Çréla Baladeva Vidyäbhüñaëa

The Çruti-çästra declares that they who perform iñöa and other pious deeds, as well as they who do not perform iñöa and other pious deeds, both go to Candraloka. This is explained in the Kauçétaki Upaniñad (1.2):

ye vai ke casmäl lokät prayänti candramasam eva te sarve gacchanti

"All who leave this world go to Candraloka."

Since with these words the Çruti-çästra declares that all, without distinction, go to Candraloka, then sinners are also included in that all. This being so, the words of Iça Upaniñad are only an empty threat to frighten the sinners from acting badly. In truth the pious and the sinner both attain the same result. To this I reply: No. It is not so. The sinner does not enjoy happiness.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 14

samyamane tv anubhüyetareñäm ärohävarohau tad-gati-darçanät

samyamane - in Samyamani Puri; tv - but; anubhüya - experiencing; itareñäm - of others; äroha - ascent; avarohau - descent; tat - of them; gati - travel; darçanät - by the Çruti-çästra.

But the others go to and return from Samyamana-pura. the Çruti-çästra describes this as their travels.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but) is used here to begin the refutation of the Pürvapakña. The word "itareñäm" (of the others) here means "of they who did not perform iñöa and other pious deeds". The word "samyamane" means "in the city of Yamaräja". That is where they go. There they are punished by Yamaräja and then sent back to the earth. Their departure and return is like that. Why do you say that? The sütra explains: "tad-gati-darçanät" (Because Çruti-çästra describes this as their travels). In the Kaöha Upaniñad (1.2.6) Yamaräja explains:

na samparäyaù pratibhäti bälaà pramädyantaà vitta-mohena müòham

ayam loko nästi para iti mäné punaù punar vaçam äpadyate me

"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 Çruti-çästra explains that the sinners are punished by Yamaräja. That is the meaning.

Sütra 15

smaranti ca

smaranti - the Småti-çästra;ca - also.

Autor: Govinda Bhasya (Baladeva Vidyabhusana) en http://www.veda.harekrsna.cz/library/
Links: http://www.veda.harekrsna.cz/library/govinda_bhasya.zip
Contenido: Estudio sobre las Antiguas Obras Vaishnavas
Fecha: 27 Feb 2010

Govinda Bhasya - incomplete (Baladeva Vidyabhusana)
Download - govinda_bhasya.zip 558 kB

Govinda Bhasya (Baladeva Vidyabhusana)
fragments Download - govinda_bhasya_fragments.zip 553 kB

Baladeva Vidyabhusana