Sri Vedanta-sutra
Volume Three
Pada 3
Adhikaraëa 1
Ether Is Created
Introduction by Çréla Baladeva Vidyäbhüñaëa
vyomädi-viñayaà gobhir
bibharti vijaghäna yaù
sa täà mad-viñayäà bhäsvän
kåñëaù praëihaniñyati
May the brilliant sun of Lord Kåñëa, who with rays of logic destroys a host of misconceptions about ether and the other elements, destroy the misconceptions in my heart.
In the Second Pada were revealed the fallacies present in the theories of they who say pradhäna is the the first cause and they who claim something other than the Supreme Personality of Godhead is the first cause. In the Third Pada will be shown the truth that the various elements of the material world are manifested from the Supreme Personality of Godhead, that they merge into Him at the end, that the individual spirit souls always existed, there not being a point in time when they were created, that the individual spirit souls have spiritual bodies full of knowledge, that the individual spirit souls are atomic in size although by their consciousness they are all-pervading within the material body, that the individual spirit souls are part-and-parcel of the Supreme Personality of Godhead, that Matsya-avatära and the other avatäras are directly the Supreme Personality of Godhead, and that the variety of situations into which the conditioned souls are placed is caused by the previous karma. These will all be proved by refuting the ideas of they who claim that these statements are not true.
The various aspects of the material world are created in the following sequence: 1. pradhäna, 2. mahat-tattva, 3. false-ego, 4. the tan-mätras, 5. the senses, and 6. the gross elements, beginning with ether. This sequence is given in the Subala-çruti and other scriptures. The sequence found in the Taittiréya Upaniñad and other scriptures will also be discussed in order to show that sequence does not contradict what has already been said.
Chändogya Upaniñad (6.2.1) explains:
sad eva saumyedyam agra äsét
"O gentle one, in the beginning the Supreme Personality of Godhead alone existed."
Chändogya Upaniñad (6.2.3-4) continues:
tad aikñata bahu syäà prajäyeyeti tat tejo 'såjata. tat teja aikñata bahu syäà prajäyeyeti tad äpo 'såjata . . . tä äpa aikñanta bahvayaù syäma prajäyemahéti tä annam asåjanta.
"The Supreme Personality of Godhead thought: `I shall become many. I shall father children.' Then He created fire. Then fire thought: `I shall become many. I shall father children.' Then fire created water. . . . Then water thought: `I shall become many. I shall father children.' Then water created grains."
In this way it is clearly shown that fire, water, and grains were created. In this, however, there is a doubt. Saàçaya (doubt): Was ether ever created or not?
Pürvapakña (the opponent speaks): Because the Çruti-çästra does not mention any creation of ether, therefore ether was never created, but was always existing. This idea is expressed in the following sütra.
Sütra 1
na viyad açruteù
na - not; viyat - ether; açruteù - because of not being described
Not so for ether, because that is not described in the Çruti-çästra.
Purport by Çréla Baladeva Vidyäbhüñaëa
Ether is eternal and was never created. Why is that? The sütra explains: "Because that is not described in the Çruti-çästra." The relevant passage of Chändogya Upaniñad mentions the creation of the other elements, but it does not mention the creation of ether. In the previously quoted passage of Chändogya Upaniñad the creation of fire, water, and grains is mentioned. However there is no mention of the creation of ether. For this reason ether must not have been created. That is the meaning. This idea is refuted in the following sütra:
Sütra 2
asti tu
asti - is; tu - indeed.
Indeed it is so.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (indeed) is used here to remove doubt. The word "asti" (it is so) means, "It is so that ether was created." Although the creation of ether is not described in the Chändogya Upaniñad, it is described in the Taittiréya Upaniñad in the following words:
tasmäd vä etasmäd ätmana äkäçaù sambhütaù äkäçäd väyur väyor agnir agner äpo äbhyo mahaté påthivé
"From the Supreme Personality of Godhead, ether was manifested. From ether, air was manifested. From air, fire was manifested. From fire, water was manifested. From water, earth was manifested."
Another doubt is expressed in the next sütra.
Sütra 3
gauëy asambhaväc chabdäc ca
gauëé - figure of speech; asambhavät - because of being impossible; çabdät - because of scripture; ca - also.
Because of scripture, and because it is impossible, it must be a mere figure of speech.
Purport by Çréla Baladeva Vidyäbhüñaëa
It is not possible that ether was created. This is confirmed by Kaëäda Muni and other great philosophers. The Taittiréya Upaniñad's description of the creation of ether is a mere figure of speech, as when, in ordinary speech one says, "Please make some space" or "Some space has been made". For what other reasons is it not possible that ether is created? Because it is impossible to create ether. It is not possible to create ether because ether is formless and all-pervading, because it is not included in the chain of causes, and because scripture proclaims that ether is not created. Båhad-äraëyaka Upaniñad (2.3.2-3) proclaims: väyus cäntarékñaà caitad amåtam
"Air and ether are both eternal."
This proves that ether was never created.
However, if the passage from the Taittiréya Upaniñad used the word "sambhüta" (created) only once to refer to the list of elements beginning with fire, how is it possible to claim that this word is used literally for all the elements and figuratively for ether alone? The opponent of Vedänta replies in the next sütra.
Sütra 4
syäc caikasya brahma-çabda-vat
syät - may be; ca - and; ekasya - of one;brahma - Brahma; çabda - the word; vat - like.
It may be for one, as in the word "Brahman".
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Taittiréya Upaniñad (3.2) it is said:
tapasä brahma vijijïäsasva tapo brahma
"By performing austerities strive to understand Brahman, for austerities are Brahman."
In this passage the word Brahman is used in two ways. Used to describe the object of knowledge attained by performing austerities, Brahman is used in its literal sense. Then, equated with austerities, it is used figuratively to mean, "the way to know Brahman". In the same way the word "sambhüta" in the previously discussed passage can be use literally and figuratively simultaneously. In this way the fact that the passage of the Chändogya Upaniñad makes no mention of it refutes the description in other Upaniñads that ether was created.
The author of the sütras refutes this idea in the following words.
Sütra 5
pratijïähänir avyatirekäc cabdebhyaù
pratijïä - statement of intent; ahäniù - non-
It is affirmed because it is not different and because of the statements of scripture.
Purport by Çréla Baladeva Vidyäbhüñaëa
The Chändogya Upaniñad (6.1.3) affirms:
yenäçrutaà çrutaà bhavati
"Now I will teach how to hear what cannot be heard."
In these words the intention to teach about Brahman is expressed. If this intention is not broken, then all that follows must be about Brahman and it must be affirmed that nothing is different from Brahman. The idea that something is different from Brahman is to be rejected. If everything is not-different from Brahman, then Brahman is clearly the ingredient of which everything is made. Thus, simply by knowing Brahman one knows everything. Ifthis is accepted then it is also accepted that ether was created.
The Chändogya Upaniñad (6.2.1) again affirms:
sad eva saumyedam agra äséd ekam evädvitéyam aitad-ätmyam idaà sarvam
"O gentle one, in the beginning the Supreme Personality of Godhead alone existed. He was alone. There was no one else. Everything has Him as its ingredient."
These words affirm that in the beginning everything was manifested from Him, and after the creation was manifested everything had Him as its ingredient. This should be accepted.
Here someone may object: There is no clear statement in that Upaniñad that ether was created. How can you talk like that?
In the following words the author of the sütras replies to this objection.
Sütra 6
yävad vikäraà tu vibhägo loka-vat
yävat - to what extent; vikäram - creation; tu - indeed; vibhägaù - creator; loka - the world; vat - like.
Indeed, if there is a creation there must be a creator, as we see in the world.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (indeed) is used here to remove doubt. The Chändogya Upaniñad explains:
aitad-ätmyam idaà sarvam
"Everything has Him as its ingredient."
This statement shows that there is both a creator and a creation. When the Subala Upaniñad and other scriptures explain that the pradhäna, mahat-tattva, and other things are created, they imply that everything that exists was created. That is the meaning.
The following example from the material world may be given. A person may say, "All these are the sons of Caitra." In this way he affirms that they were all born from a man named Caitra. In the same way, when the Upaniñad affirms that,
Everything has the Supreme Personality of Godhead as its ingredient," it is clear that pradhäna, mahat-tattva, and everything else has come from the Supreme Personality of Godhead. Thus when the Upaniñad states that fire, water, and grains come from the Supreme Personality of Godhead, it means to say that everything comesfrom Him. In this way it is understand that ether also was created.
The word "vibhägaù" in this sütra means
Because ether is counted among the elements it must be created and also destroyed. Because ether has temporary material qualities, as fire and the other elements do, it must also be temporary, as the other elements are.
Whatever is not matter is spirit. Ether is not like spirit. It is different. In this way the idea that ether was not created is disproved. Modern philosophers that state the contrary are wrong. It must be accepted that ether was created.
Adhikaraëa 2
Air Is Created
Introduction by Çréla Baladeva Vidyäbhüñaëa
To show that the same arguments may also show the creation of air, the author of the sütras gives the following explanation.
Sütra 7
etena mätariçvä vyäkhyätaù
etena - by this; mätariçvä - air; vyäkhyätaù - is explained.
This also refers to air.
Purport by Çréla Baladeva Vidyäbhüñaëa
This proof that ether was created clearly shows that air, which exists within ether, must also have been created. That is the meaning. This is so because the limbs of something must have the same qualities as the whole of which they are parts.
Our opponent may object: Because it was never described in the Chändogya Upaniñad, it is clear that air was never created. To this I reply: The Taittiréya Upaniñad explains that air was created from ether. Then our opponent may say: That description of the creation of air must have been a figure of speech, because the Çruti-
Adhikaraëa 3
The Eternal Supreme Personality of Godhead Is Not Created
Introduction by Çréla Baladeva Vidyäbhüñaëa
The Chändogya Upaniñad (6.2.1) affirms:
sad eva saumyedam
"O gentle one, in the beginning the Supreme Personality of Godhead alone existed."
A doubt may arise about this statement. Was the eternal Supreme Personality of Godhead created or not? Pradhäna, mahat-
In the following words the author of the sütras addresses this doubt.
Sütra 8
asambhavas tu sato 'nupapatteù
asambhavaù - the state of not being created; tu - indeed;sataù - of the eternal Supreme Personality of Godhead; anupapatteù - because of impossibility
Indeed, the eternal Supreme Personality of Godhead was never created, for such a creation is impossible.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (indeed) is used here either to remove doubt or affirm the truth of this statement. The eternal Supreme Personality of Godhead was never created. Why not? The sütra explains: "anupapatteù" (because that is impossible). There is no creator of the Supreme Personality of Godhead, because it is illogical and inappropriate to assume the existence of such a creator. That is the meaning here.
Çvetäçvatara Upaniñad (6.9) explains:
sa käraëaà käraëädhipädhipo
na cäsya kaçcij janitä na cädhipaù
"the Supreme Personality of Godhead is the cause of all causes. He is the king of all other causes. No one is His creator. No one is His king."
It is not possible to say that because all other causes are created by something else therefore the Supreme Personality of Godhead must have been created by someone else, for such a statement contradicts these words of the Çruti-çästra. A root cause of everything must be accepted, for if it is not then there is an unending chain of causes. By definition the root cause of everything does not have another cause, a root from which it has sprung. This is described in the Saìkhya-sütra (1.67) in these words: müle müläbhävät
"This is so because the root cause of everything is not caused by another root cause."
In this way the doubt that perhaps the Supreme Personality of Godhead is created by someone else is clearly refuted. Because the Supreme Personality of Godhead is the first cause of all causes, by definition He is not caused by someone else. However, the secondary causes, such as the avyakta and the mahat-tattva are all created by another cause. The sütras explaining that ether and the other material elements were all created were given as examples of this general truth.
Adhikaraëa 4
Fire Is Manifested From Air
Introduction by Çréla Baladeva Vidyäbhüñaëa
After concluding this discussion, we will consider what seems to be a contradiction in the Çruti-çästra's description of fire. Chändogya Upaniñad (6.2.3) explains:
tat tejo 'såjata
"Then the Supreme Personality of Godhead created fire."
In this way it is explained that the Supreme Personality of Godhead created fire.
However, the Taittiréya Upaniñad (2.1.3) explains:
väyor agniù
"From air, fire is manifested."
These words explain that air created fire. Someone may say that in this second quote the word "väyoù" is in the ablative case (meaning "after fire"), and in this way there is no contradiction because both elements were created by the Supreme Personality of Godhead, and fire was created after air was created.
Considering that someone may say this, the author of the sütras speaks the following words.
Sütra 9
tejo 'tas tathä hy äha
tejaù - fire; ataù - from that; tathä - so;hy - indeed; äha - said.
Fire comes from it. Indeed, it said that.
Purport by Çréla Baladeva Vidyäbhüñaëa
From air comes fire. This is confirmed in the Çruti-çästra, which explains:
väyor agniù
"From air comes fire."
The word "sambhüta" is used here. The use of that word shows that themeaning is that from air fire is created. Also, the primary meaning of the ablative-case is "from". If the primary meaning of a word makes sense, then the primary meaning should be accepted. In that circumstance the secondary meaning should not be accepted. As will be explained later, this statement does not contradict the statement that everything is created by the Supreme Personality of Godhead.
Adhikaraëa 5
Water Is Manifested From Fire
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now the author describes the origin of water. In some places the scriptures affirm that water is manifested from fire, and in other places the scriptures do not agree with this idea. In this way a doubt arises. To remove this doubt, the author of the sütras gives the following explanation.
Sütra 10
äpaù
äpaù - water.
Water.
Purport by Çréla Baladeva Vidyäbhüñaëa
To this sütra should be added the previous sütra's phrase "atas tathä hy äha" (Water comes from it. Indeed it said that.) This means that water is manifested from fire. This is so because the Çruti-çästra declares it. Chändogya Upaniñad (6.2.3) explains:
tad äpo 'såjata
"Fire created water."
Taittiréya Upaniñad (2.1) also explains:
agner äpaù
"From fire water was manifested."
These two quotes are clear and need no elaborate explanation. Why water comes from fire is explained in the following words of Chändogya Upaniñad:
tasmäd yatra kva ca çocati svedate vä puruñas tejasa eva tad adhy äpo jäyante
"Heat makes a person produce water. This is so when a person perspires or weeps."
Adhikaraëa 6
Earth Is Manifested From Water, and the Word "Anna" in the Chändogya Upaniñad Means "Earth"
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Chändogya Upaniñad it is said:
tä äpa aikñanta bahvayaù syäma prajäyemahéti tä annam asåjanta
"Water thought: `I shall become many. I shall father many children.' Then water created anna."
What is the meaning of the word "anna" here? Does it mean "barley and other food", or does it mean
earth"? In the Chändogya Upaniñad it is said:
tasmäd yatra kvacana varñati tad eva bhüyiñöham annaà bhavaty adbhya eva tad adhy annädyaà jäyate
"Therefore, whenever it rains there is abundant anna. In this way anna is produced by water."
This passage seems, therefore, to support the idea that the word "anna" here means barely and other food". To explain the proper meaning here, the author of the sütras speaks the following words.
Sütra 11
påthivy-adhikära-rüpa-çabdäntarebhyaù
påthivi - earth; adhikära - context; rüpa - color;çabda - quotes from the Çruti-çästra; antarebhyaù - because of other.
"Because its color, its context, and other quotes from the Çruti-çästra, all confirm that earth is the proper meaning.
Purport by Çréla Baladeva Vidyäbhüñaëa
Here the meaning "earth" should be accepted. Why? Because of the context and other reasons. It should be accepted because the context (adhikära) of the passage is a description of the creation of the five material elements. It is also so, because the "anna" here is described as being black in color (rüpa), in the words: yat kåñëaà tad annasya
"That anna is black in color."
It is also so because in other scriptures (çästräntarebhyaù) it is said (in the Taittiréya Upaniñad):
adbhyaù påthivé
"From water, earth is manifested."
The passage: "Therefore, whenever it rains there is abundant anna. In this way anna is produced by water," clearly uses the word "anna" to mean "food". However, because this passage is in the context of a description of the five material elements being manifested one from the other, the "food" here is a metaphor for "earth". Thus the two meanings "food" and "earth" combine in the word "anna" in this passage.
Adhikaraëa 7
The Elements Are Manifested From the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
The description here, that the material elements are manifested in a particular sequence, beginning with ether, is given to remove controversy in regard to the sequence in which the elements are manifested. The fact that the pradhäna, mahat-
tad ähuù kià tad äsét tasmai sa hoväca na san nasan na sad asad iti tasmät tamaù saïjäyate tamaso bhütädir bhütäder äkäçam äkäçäd väyur väyor agnir agner äpo 'dbhyaù påthivé tad aëòam abhavat
"They said: What was in the beginning? He replied: In the beginning was neither existence nor non-existence. Nothing existed and nothing did not exist. In the beginning there was darkness. From the darkness the origin of the material elements was born. From the origin of the material elements, ether was born. From ether, air was born. From air, fire was born. From fire, water was born. From water, earth was born. In this way the egg of the material universe was created." Here it should be understood that akñara, avyakta, mahat-tattva, tan-mätras, and material senses should also be placed, in this sequence, between darkness and ether. This should be done to complement the following statement of Agnimalaya:
sandagdhvä sarväëi bhütäni påthivy apsu praléyate. äpas tejasi praléyante. tejo väyau praléyate. väyur äkäçe praléyate. äkäçam indriyeñv indriyäëi tan-mätreñu tan-
mäträëi bhütädau viléyante. bhütädir mahati viléyate. mahän avyakte viléyate. avyaktam akñare viléyate. akñaraà tamasi viléyate. tama eké-bhavati parasmin. parasmän na san nasan na sad asat.
"When the all the elements are burned up, earth merges into water, water merges into fire, fire merges into air, air merges into ether, ether merges into the senses, the senses merge into the tan-mätras, the tan-mätras merge into the origin of the material elements, the origin of the material elements merges into the mahat-tattva, the mahat-tattva merges into the avyakta, the avyakta merges into the akñara, and the akñara merges into the great darkness. Then the great darkness becomes one with theSupreme. In the Supreme is neither existence nor non-existence. Nothing exists and nothing does not exist."
The word "origin of the material elements" here means "the false-ego". False-ego is of three kinds. From false-ego in the mode of goodness, the mind and the demigods are manifested. From false-ego in the mode of passion, the material senses are manifested. From false-ego in the mode of ignorance are manifested the tan-mätras, from which are manifested the ether and the other elements. In this way these different explanations all corroborate each other.
In the Gopäla-täpané Upaniñad it is said:
pürvam hy ekam evädvitéyaà brahmäsét. tasmäd avkyataà vyaktam eväkñaraà tasmäd akñarän mahän mahato vä ahaìkäras tasmäd ahaìkärät païca-tan-mäträëi tebhyo bhütäni tair ävåtam akñaraà bhavati.
"Before the material world was manifest, only the Supreme Personality of Godhead, who is one without a second, existed. From Him came the avyakta. From the avyakta came the akñara. From the akñara came the mahat-tattva. From the mahat-
Saàçaya (doubt): Do the pradhäna and other parts of this sequence arise one from the other or do they all arise directly from the Supreme Personality of Godhead?
Pürvapakña: They arise from each other, for that is the statement of the texts.
Siddhänta (the conclusion): The author of the sütras gives His conclusion in the following words.
Sütra 12
tad abhidhyänäd eva tu tal liìgät saù
tat - that; abhidhyänät - because of meditation;eva - indeed; tu - indeed; tat - that; liìgät - because of the body;saù - He.
Because of meditation and because of the body, it is indeed He.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (indeed) is used to dispel doubt. The Supreme Personality of Godhead is the master of all potencies, including the potency of great darkness, the potency that begins the material creation. He is the direct cause, and the pradhäna, earth, and other features of the material creation are effects created by Him. Why is that? The sütra explains: "Because of meditation and because of the body." The Çruti-çästra explains:
so 'kämayata bahu syäà prajäyeya
"The Supreme Personality of Godhead desired: Let Me become many. Let me create the material world."
Thus, it is by the desire of the all-powerful Supreme Personality of Godhead that the pradhäna and other features of the material world are created. That is how He is the cause of the material world. Also, the material world is the body of the Supreme Personality of Godhead. The Supreme Personality of Godhead enters the great darkness of the material world and transforms it into pradhäna and the others aspects of matter. In this sense the material world is His body. This is confirmed by the Antaryämi-brähmaëa of the Båhad-äraëyaka Upaniñad, and also by the Subala Upaniñad, which explains:
yasya påthivé çaréram
"The world is the body of the Supreme Personality of Godhead."
Adhikaraëa 8
The Supreme Personality of Godhead Is the Cause of Matter's Transformations
Sütra 13
viparyayeëa tu kramo 'ta upapadyate ca
viparyayeëa - by the reverse; tu - indeed; kramaù - sequence; ataù - from this; upapadyate - is manifested; ca - and.
Indeed, this sequence is also reversed.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (indeed) is used here for emphasis. In the Muëòaka Upaniñad (2.1.3) it is said:
etasmäj jäyate präëo manaù sarvendriyäëi ca. khaà väyur jyotir äpaù påthivé viçvasya dhäriëé
"From Him are born life, mind, all the senses, ether, air, fire, water, and earth, the support of the world."
In the Subala Upaniñad, the sequence is reversed, with pradhäna and mahat-tattva coming first. Everything actually comes from the Supreme Personality of Godhead. He is present within everything, beginning with the life-air and ending with earth, and when one feature of creation comes from another, the second feature actually comes from the all-powerful Supreme Personality of Godhead present within the first feature. If this were not so, then these two different versions would contradict each other. The Supreme Personality of Godhead is the origin of all and the creator of all. By knowing Him everything becomes known. The pradhäna and other features of matter, being inert and unconscious, cannot by themselves create changes in the material world. That is why the word "ca" (also) is used here. Therefore the Supreme Personality of Godhead is in every case the real cause of these transformations in the material world.
Adhikaraëa 9
The Supreme Personality of Godhead Is the Creator of Mind and Intelligence
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now the author of the sütras removes a specific doubt.
Sütra 14
antarä vijïäna-manasé-krameëa tal-liìgäd iti cen näviçeñät
antaräù - in the middle; vijïäna - knowledge; manasé - and mind; krameëa - with the sequence; tat - of that;liìgät - because of the sign; iti - thus; cet - if; na - not;aviçeñät - because of not being different.
If it is said that the sequence of mind and intelligence appears in this way, then I reply: No. Because they are not different.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "vijïäna" here means "the material senses of the conditioned soul". Here someone may object: It is not proper to assume that this quotation from Muëòaka Upaniñad (text 2.1.3 quoted in the previous purport) supports the idea that all the features of the material world are directly created by the Supreme Personality of Godhead Himself. The list given in that verse merely gives the sequence in which those material features were manifested. It says that first come the material senses and then comes the mind. This does not mean that everything comes directly from the Supreme Personality of Godhead.
If this objection is raised, then I reply: No. It is not so. Why not? The sütra explains: "na viçeñät" (because they are not different). This means that the material senses and the mind are not different from the life-force, the element earth, or any of the other material features. They have all come directly from the Supreme Personality of Godhead. In this passage the life-force and all the other material features all come from the Supreme Personality of Godhead (etasmät=from Him). That is the meaning. The following scripture quotes also declare that the elements are all created by the Supreme Personality of Godhead:
so 'kämayata bahu syäà prajäyeya
"The Supreme Personality of Godhead desired: Let Me become many. Let me create the material world."
etasmäj jäyate präëaù
"The life-force and everything else was manifested from the Supreme Personality of Godhead."
In the Bhagavad-gétä (10.8) the Supreme Personality of Godhead Himself declares:
ahaà sarvasya prabhavo
mattaù sarvaà pravartate
"I am the source of all spiritual and material worlds. Everything emanates from me."*
In the Vämana Puräëa it is said:
tatra tatra sthito viñëus
tat tac chaktià prabodhayet
eka eva mahä-çaktiù
kurute sarvam aïjasä
"The Supreme Personality of Godhead, Lord Viñëu, enters everywhere and awakens the power dormant in everything. He is the supremely powerful one. He does everything perfectly."
In this way it is shown that pradhäna and all other material features all come directly from the Supreme Personality of Godhead. That fact is not at all contradicted by the sequence of events presented in the Subala Upaniñad and the other scriptures. This is so because the Supreme Personality of Godhead is the creator of the original material darkness, the pradhäna and the other features of the material world. Thus when the scripture says tat tejo 'såjata (The Supreme Personality of Godhead created fire), it is understood that He also created darkness, a host of other potencies, pradhäna, air, and other aspects of matter. When the scriptures say
Adhikaraëa 10
All Words Are Names of the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
Here someone may object: Is it not so that if Lord Hari is the Supreme Personality of Godhead, the master of all, and the all-pervading Supersoul, then the names of all that is moving and inert would also be names of Him? However, this is not so, for words are primarily the names of the various moving and inert things.
Thinking that someone may accept this idea that words are primarily names of various things and only secondarily names of the Supreme Personality of Godhead, the author of the sütras gives the following explanation.
Sütra 15
caräcara-vyapäçrayas tu syät tad-vyapadeço 'bhäktas tad-
cara - moving; acara - and unmoving; vyapäçrayaù - theabode; tu - indeed; syät - may be; tat - of that;vyapadeçaù - name; abhäktaù - not figurative; tat - of Him; bhäva - the nature; bhävitvät - because of being in the future.
Indeed, He resides in all that move and does not move. Therefore it will be learned that every word is one of His names.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (indeed) is used here to dispel doubt. The word "caräcara-vyapäçrayaù" means that the Supreme Personality of Godhead resides in all moving and unmoving beings. The word "tad-vyapadeçaù" means "the names of the moving and unmoving beings". The word
so 'kämayata bahu syäm
"The Supreme Personality of Godhead desired: Let Me become many. Let me create the material world."
sa väsudevo na yato 'nyad asti
"He is the all-pervading Supreme Personality of Godhead. Nothing isdifferent from Him."
In the Viñëu Puräëa (3.7.16) it is said:
kaöaka-mukuöa-karëikädi-bhedaiù
kanakam abhedam apéñyate yathaikam
sura-paçu-manujädi-kalpanäbhir
harir akhiläbhir udéryate tathaikaù
"As golden bracelets, crowns, earrings, and other golden ornaments are all one because they are all made of gold, so all demigods, men, and animals are one with Lord because they are all made of Lord Hari's potencies."
The meaning is this: Names of potencies are primarily the names of the master of these potencies. This is so because the master is the very self of His potencies.
Adhikaraëa 11
The Individual Spirit Souls Are Eternal and Without Beginning
Introduction by Çréla Baladeva Vidyäbhüñaëa
Because He is the origin of everything, the Supreme Personality of Godhead has no other origin from which He was created. This has already been described. Now we will determine the nature of the individual spirit soul. First the idea that the individual soul has an origin will be refuted.
In the Taittiréya Araëyaka, Mahä-Näräyaëa Upaniñad (1.4) it is said:
yataù prasütä jagataù prasüté
toyena jévän vyasasarja bhümyäm
"From the Supreme Personality of Godhead the universe was born. With water He created the living entities on the earth."
In the Chändogya Upaniñad it is said:
san-müläù saumyemäù sarväù prajäù
"O gentle one, all living entities have their roots in the Supreme."
Saàçaya (doubt): Do the individual spirit souls have an origin or not?
Pürvapakña (the opponent speaks): Because He is the creator of the material universe, which contains both sentient living entities and insentient matter, the Supreme Personality of Godhead must be the creator of the individual spirit souls. Any other idea would be illogical.
Siddhänta (conclusion): The author of the sütras gives the following conclusion.
Sütra 16
nätmä çruter nityatväc ca täbhyaù
na - not; ätmä - the individual spirit soul; çruteù - from the
Because the individual spirit soul is eternal, and because of the statements of Çruti-çästra and other scriptures, this idea about the individual spirit soul is not true.
Purport by Çréla Baladeva Vidyäbhüñaëa
The individual spirit soul was never created. Why not? The sütra explains: "çruteù" (because of the statements of Çruti-çästra). In Kaöha Upaniñad (1.2.18) it is said:
na jäyate mriyate vä vipaçcin
näyaà kutaçcin na babhüva kaçcit
ajo nityaù çäçvato 'yaà puräëo
na hanyate hanyamäne çarére
"O wise one, for the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing, and primeval. He is not slain when the body is slain."*
That the individual spirit soul was never born is also declared in the Çvetäçvatara Upaniñad (1.9):
jïäjïau dväv ajäv éçänéçau
"Neither the Supreme Personality of Godhead nor the individual spirit souls were ever born."
The word "täbhyaù" in the sütra means "the eternality of the individual spirit soul is described in the Çruti and Småti -çästras". The word "ca" (and) in the sütra means that the individual spirit soul is also conscious and full of knowledge. In the Kaöha Upaniñad (2.5.13) it is said:
nityo nityänäà cetanaç cetanänäm
"Of all eternal living souls there is one who is the leader. Of all eternal souls there is one who is the leader."
In the Bhagavad-gétä the Supreme Lord explains:
ajo nityaù çäçvato 'yaà puräëaù
"The soul is unborn, eternal, ever-existing, and primeval."
Therefore, when it is said, "Yajïadatta is born and again he dies," such words refer only to the external material body. The jäta-karma ceremony and other ceremonies like it also refer to the external material body. The individual spirit soul is different from the external material body and resides in it like a passenger. In the Båhad-äraëyaka Upaniñad (4.3.8) it is said:
sa vä ayaà puruño jäyamänaù çaréram abhisampadyamänaù sa utkraman mriyamäëaù
"At the moment of birth the spirit soul enters a material body and at the moment of death the soul leaves the body."
In the Chändogya Upaniñad (6.11.3) it is said:
jévopetam väva kiledaà mriyate na jévo mriyate
"The soul resides in the material body. When the body dies the soul does not die."
Here someone may object: How can this be? If this is so, then this fact disagrees with the scriptural description of the individual souls' creation.
To this objection I reply: The individual spirit souls are said to be created because they are effects of the Supreme. The Supreme Personality of Godhead has two potencies, and these are said to be His effects. Here is what makes these two potencies different. One potency is the pradhäna and other inert, unconscious, not alive potencies that are meant to be objects of enjoyment and various experiences. The other potency is the individual spirit souls, who are not inert, dull matter, but are conscious, alive beings, and who are able to enjoy and perceive various experiences. These two potencies share one common feature: that they are both the effects of the Supreme Personality of Godhead. In this way the scriptural description of the souls' creation is not contradicted. In this way the scriptures are correct, and in this way, also, the individual spirit souls are never born.
Adhikaraëa 12
The Individual Spirit Souls Are Both Knowledge and Knowers
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now the author of the sütras considers the nature of the individual spirit soul. In the Båhad-äraëyaka Upaniñad (3.7.22) it is said:
yo vijïäne tiñöhan
"The individual spirit soul is situated in knowledge."
In another passage it is said:
sukham aham asvapsaà na kiïcid avediñi
"I slept happily. I did not know anything."
Saàçaya (doubt): Is the individual spirit soul unalloyed knowledge only, or is the soul the knower that experiences knowledge?
Pürvapakña (the opponent speaks): The individual spirit soul consists of knowledge only. This is confirmed by the statement of Båhad-äraëyaka Upaniñad (3.7.22): "The individual spirit soul is situated in knowledge." The soul is not the knower or the perceiver of knowledge. The intelligence is the knower. Therefore statement, "I slept happily. I did not know anything." is spoken by the intelligence, not by the soul.
Siddhänta (conclusion): The author of the sütras gives the following conclusion.
Sütra 17
jïo 'ta eva
jïaù - knower; ataù eva - therefore.
Therefore he is the knower.
Purport by Çréla Baladeva Vidyäbhüñaëa
The individual spirit soul is both knowledge and knower. In the Praçna Upaniñad (4.9) it is said:
eña hi drañöä sprañöä çrotä rasayitä ghrätä mantä boddhä kartä vijïänätmä puruñaù
"The individual spirit soul is the seer, the toucher, the hearer, the taster, the smeller, the thinker, the determiner, the doer, and the knower."
This truth is accepted because it is declared by scripture, not because it is understood by logic. Our acceptance of the truth of scripture is described in sütra 2.1.27:
çrutes tu çabda-mülatvät
"The statements of Çruti-çästra are the root of real knowledge."
In the Småti-çästra it is said:
jïätä jïäna-svarüpo 'yam
"The individual spirit soul is both knower and knowledge."
Therefore the individual spirit soul is not knowledge alone without being anything else, and this is not at all proved by the statement, "I slept happily. I did not know anything," for such an idea would contradict these scripture statements that affirm the soul to be the knower. Therefore it is concluded that the individual spirit soul is both knowledge and knower.
Adhikaraëa 13
The Individual Spirit Souls Are Atomic
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now the author of the sütras considers the size of the individual spirit souls. In the Muëòaka Upaniñad (3.1.9) it is said:
eño 'ëur ätmä cetasä veditavyo yasmin präëaù païcadhä samviveña
"When the life-breath withdraws the five activities, the mind can understand the atomic soul."
Saàçaya (doubt): Is the individual spirit soul atomic or all-pervading?
Pürvapakña (the opponent speaks): The individual spirit soul is all-pervading. Båhad-äraëyaka Upaniñad (4.4.14) declares that the soul is "mahän" (great). The statement that the soul is atomic is merely a poetic metaphor.
Siddhänta (conclusion): The author of the sütras gives the conclusion in the following words.
Sütra 18
utkränti-gaty-ägaténäm
utkränti - departure; gati - travel; ägaténäm - and of return
Because of departure, travel, and return.
Purport by Çréla Baladeva Vidyäbhüñaëa
In this sütra the word "aëuù" (the atomic soul) should be understood from the previous sütra. In this sütra the genitive case is used in the sense of the ablative. The individual spirit soul is atomic and not all-pervading. Why is that? The sütra explains: "Because of departure, travel, and return."
In the Båhad-äraëyaka Upaniñad (4.4.2) it is said:
tasya haitasya hådayasyägraà pradyotate. tena pradyotenaiña ätmä niñkrämati cakñuño vä mürdhno vänyebhyo vä çaréra-deçebhyaù
"The soul shines in the heart. At the moment of death the effulgent soul leaves through the opening of the eyes, the opening at the top of the the head, or another opening in the body."
In the Båhad-äraëyaka Upaniñad (4.4.11) it is said:
anandä näma te lokä andhena tamasävåtäù
täàs te pretyäbhigacchanti
avidväàso 'budhä janäù
"Sinful fools enter into planets known as the worlds of torment, full of darkness and ignorance."
In the Båhad-äraëyaka Upaniñad (4.4.6) it is said:
präpyäntaà karmaëas tasya
yat kiïcedam karoty ayam
tasmät lokät punar etya
yasmai lokäya karmaëe
"At the time of death the soul reaps the results of his works. He goes to the world where he deserves to go. When the results of his past deeds are exhausted, again he returns to the middle planets, the world of karma."
In this way the Båhad-äraëyaka Upaniñad describes the soul's travel from one place to another. If he were all-pervading, the soul would not be able to travel from one place to another, for he would already be everywhere. In Çrémad-Bhägavatam (10.87.30) it is said:
aparimitä dhruväs tanu-bhåto yadi sarva-gatäs tarhi na çäsyateti niyamo dhruva netarathä
"O Lord, although the living entities who have accepted material bodies are spiritual and unlimited in number, if they were all-pervading there would be no question of their being under Your control."*
However, the Supreme Personality of Godhead, although all-
Here someone may object: The individual spirit soul can be all-pervading and unmoving, and still, because he mistakenly identifies with the external material body, imagine that he goes and comes. He is like the ruler of a village who never really leaves his realm.
To this the reply is given: Because it is said that he both departs and returns it is not possible that the soul is actually stationary and unmoving. The author of the sütras confirms this in the following words.
Sütra 19
svätmanaç cottarayoù
sva - own; ätmanaù - of the soul; ca - and; uttarayoù - ofthe latter two.
Also because the last two refer to the soul.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "ca" (also) is used here for emphasis. Here the word "uttarayoù" (the last two) means "of the coming and going". The coming and going here definitely occurs to the individual spirit soul. This is so because the coming and going in the pervious sütra clearly refer to an agent, to the performer of the action. The coming and going here are understood to be coming and going from a material body. This is clearly seen in the first Båhad-äraëyaka Upaniñad (4.4.2) passage quoted in the previous purport. It is also seen in the following words of Bhagavad-gétä (15.4):
çaréraà yad aväpnoti
yac cäpy utkrämatéçvaraù
gåhétvaitani samyäti
väyur gandhän iväçayät
"The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another."*
If someone says that the soul actually never goes anywhere, although it seems to go places because of the misidentification of the external material body as the self, then I say this is a foolish idea. In the following words the Kauçitaké Upaniñad refutes this idea:
sa yadäsmät çarérät samutkrämati sahaivaitaiù sarvair utkrämati
"At the time of death the soul, accompanied by all his powers, leaves the material body."
The word "saha" (accompanied by) is used when the more important is accompanied by another of lesser importance. An example is the sentence: "Accompanied by (saha) his son, the father took his meal." Another example is in Bhagavad-gétä (15.4), which declares that the soul carries his different conceptions of life from one body to another as the air carries aromas. In this way the foolish example pushed forward by the impersonalists, the example of the air in the jar and in the sky, is clearly refuted.
Sütra 20
näëur atac chruter iti cen netarädhikärät
na - not; aëuù - atom; atat - not that; çruteù - fromthe scriptures; iti - thus; cet - is; na - not;itara - other; adhikärät - because of being appropriate.
If it is claimed that the Çruti-çästra denies the idea that the soul is atomic, then I reply that it is not so, because those descriptions apply to someone else.
Purport by Çréla Baladeva Vidyäbhüñaëa
Here someone may object: Is it not so that that the individual spirit soul is not atomic? After all, the Båhad-
sa vä eña mahä-jana ätmä
"The soul is very great."
After all, to be great in size is the very opposite of being atomic.
If someone claims this, then the sütra replies: "No. It is not so." Why not? The sütra explains: "itara" (because these descriptions apply to someone else). These words are descriptions of the Supreme Personality of Godhead, the all-pervading Supersoul. In the Båhad-äraëyaka Upaniñad (4.3.7) it is said:
yo 'yam vijïänamayaù präëeñu
"He is full of knowledge. He stays among the life-
Although this passage begins by describing the individual spirit soul, it proceeds with a description of the Supreme Personality of Godhead, as is seen in a following passage (Båhad-
yasyänuvittaù pratibuddha ätmä
"He is the self who knows everything." These words clearly describe the Supreme Personality of Godhead and not the individual spirit soul.
Sütra 21
sva-çabdonmänäbhyäà ca
sva - own; çabda - word; unmänäbhyäm - with measure;ca - and.
Because of its word and measurement.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "sva-çabda" (the word describing it) here means that the wordatomic is used to describe the individual spirit soul. An example of this is in Muëòaka Upaniñad (2.1.9):
eño 'ëur ätmä
"The soul is atomic in size."
The word "unmäna" here means "Its measurement is atomic in size". The precise measurement of the individual spirit soul is given in the Çvetäçvatara Upaniñad (4.9):
bälägra-çata-bhägasya
çatadhä kalpitasya ca
bhägo jévaù sa vijïeyaù
sa cäntantyäya kalpate
"When the upper point of a hair is divided into one hundred parts and again each of these parts is further divided into one hundred parts, each such part is the measurement of the dimension of the spirit soul."*
In these two ways the atomic size of the soul is proved. the word änantya" here means "liberation". "Anta" means "death", and "an" means "without". Therefore the word "änantya" means "the condition of being free from death".
Here someone may object: Is it not so that if it is atomic in size and situated in a specific place in the material body, the soul could not perceive sensations in all other parts of the body, where the soul is not actually present?
If this is said, then the author of the sütras replies in the following words.
Sütra 22
avirodhaç candana-vat
avirodhaù - not contradicting; candana - sandal; vat - like
Purport by Çréla Baladeva Vidyäbhüñaëa
As a drop of sandal paste placed on one part of the body brings a pleasant sensation to the body as a whole, so the soul, although situated in one place, perceives what happens in the entire body. Therefore, there is no contradiction. In the Brahmäëòa Puräëa it is said:
aëu-mätro 'py ayaà jévaù
sva-dehaà vyäpya tiñöhati
yathä vyäpya çaréräëi
haricandana-vipruñaù
"As the sensation created by a drop of sandal paste pervades the entire body, so the individual spirit soul, although atomic in size, is conscious of what happens in the entire body."
Sütra 23
avasthiti-vaiçeñyäd iti cen näbhyupagamäd dhådi hi
avasthiti - abode; vaiçeñyät - because of being specific; iti - thus; cet - if; na - not; abhyupagamät - because ofacceptance; hådi - in the heart; hi - certainly.
If it is denied because it has no specific abode, then I say no, because it resides in the heart.
Purport by Çréla Baladeva Vidyäbhüñaëa
Here someone may object: Is it not so that the drop of sandal paste has a single, clearly visible, place where it resides on the body but the soul has no such single residence in the body? There is no reason to make guesses about the location of the soul in the body. The soul is clearly present everywhere in the body, just as the element ether is present everywhere. Therefore the sandal-paste example is clumsy and wrong.
If this objection is raised, then the author of the sütras replies: "No. It is not so." Why not? The sütra explains: "Because it resides in the heart." This means that the soul really does reside in a single place in the material body. The soul resides in the heart. This is confirmed in the following words of Praçna Upaniñad (3.6):
hådi hy eña ätmä
"The soul resides in the heart."
In the final conclusion the spirit soul, although atomic in size is, in one sense, all-pervading throughout the entire material body. This is explained in the following sütra.
Sütra 24
guëäd välokavat
guëät - by quality; vä - or; äloka - light; vat - like.
By quality or like light.
Purport by Çréla Baladeva Vidyäbhüñaëa
Although the soul is atomic in size, it pervades the body by the quality of consciousness. Like light it pervades the entire body. As the sun, although situated in one place, fills the universe with light, so the soul fills the body with consciousness. The Supreme Personality of Godhead Himself declares this inBhagavad-gétä (13.34):
yathä prakäçayaty ekaù
kåtsnaà lokam imaà raviù
kñetraà kñetré tathä kåtsnaà
prakäçayati bhärata
"O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness."*
When the sun emanates sunlight it does not lose any atoms from its mass, nor does it become diminished in any way. Rubies and other jewels also emanate light without losing atoms from their mass or becoming diminished in any way. It is not possible to say that when light is emanated from them these things become diminished in size. The light they emanate is their quality, not their mass.
The quality can function in a plane apart from the substance that possesses it. The author of the sütras explains this in the following example.
Sütra 25
vyatireko gandhavat tathä hi darçayati
vyatirekaù - difference; gandha - fragrance; vat - like;tathä - so; hi - indeed; darçayati - shows.
As a fragrance is in a different place, so it is also in a different place. This the scripture shows.
Purport by Çréla Baladeva Vidyäbhüñaëa
As the fragrance of flowers or other objects may travel to a place far from its source, so the consciousness that emanates from the soul may travel from the heart and enter the head, feet, or other parts of the body. The Kauçitaki Upaniñad (3.6) explains:
prajïayä çaréraà samäruhya
"By consciousness the soul is all-pervading in the material body."
Even though the fragrance may travel very far it is never actually separated from its source, just as the light of a jewel is also not separated from its source. In the Småti-çästra it is said:
upalabhyäpsu ced gandhaà
kecid brüyur anaipuëäù
påthivyäm eva tam vidyäd
apo väyuà ca saàçritam
"They who do not understand may sometimes say that fragrance is presentin water. Earth is the natural home of fragrance, although it may sometimes take shelter of water or air."
In the Praçna Upaniñad (4.9) it is said:
eña hi dåñöä
"The soul is the person who sees."
Saàçaya (doubt): Is the consciousness that the soul possesses eternal or not?
Pürvapakña (the opponent speaks): The soul is by nature unconscious. It is like a stone. Consciousness only arises when the soul comes in contact with the mind. This is seen in the scriptures' statement: "I slept happily. I was not conscious of anything." This statement shows that consciousness is not an inherent quality of the soul but rather is attained by contact with something else. It is like iron and fire. When placed in fire, an iron rod gradually assumes the qualities of fire. If it were an inherent quality of the soul, then consciousness would not be lost in deep sleep. Siddhänta (conclusion): In the following words the author of the sütras gives the conclusion.
Sütra 26
påthag-upadeçät
påthak - separate; upadeçät - because of the teaching.
Because there is a specific teaching.
Purport by Çréla Baladeva Vidyäbhüñaëa
The soul is conscious eternally. How is that known? The sütra explains: "Because there is a specific teaching." Some examples of that teaching follow.
In the Praçna Upaniñad (4.9) it is said:
eña hi dåñöä
"The soul sees eternally."
In the Båhad-äraëyaka Upaniñad (4.5.14) it is said:
avinäçé vä are ayam ätmänucitti-dharmä
"The soul's consciousness is never destroyed."
The soul does not become conscious merely by contact with the mind, for soul and mind are both indivisible and cannot interact. Turningaway from the Supreme Personality of Godhead, the soul obscures its natural spiritual knowledge. Turning towards the Supreme Personality of Godhead, the soul revives its natural spiritual consciousness. This is described in the Småti-
yathä na kriyate jyotsnä
mala-prakñälanän maëeù
doña-prahäëän na jïänam
ätmanah kriyate tathä
"As by washing away the dirt that covered a jewel, the jewel's splendor is not created but merely uncovered, so by removing the dirt of materialism that covered the soul, the soul's splendor is not created, but merely uncovered.
yathodapäna-khananät
kriyate na jaläntaram
sad eva niyate vyaktim
asataù sambhavaù kutaù
"As by digging a well, water is brought forth but not created, so by spiritual activities the nature of the soul is brought forth but not created. How would it be possible to create the the soul's qualities from nothing?
tathä heya-guëa-dhvaàsäd
avarodhädayo guëäù
prakäçyante na jänyante
nitya evätmano hi te
"When material faults are destroyed, the soul's qualities become revealed. The soul's qualities are eternal. they are never created."
Here someone may object: These quotes from scripture merely show that the soul is synonymous with consciousness. They do not prove that the soul itself is conscious.
To this objection the author of the sütras replies in the following words.
Sütra 27
tad-guëa-säratvät tad vyapadeçaù präjïa-vat
tat - of that; guëa - quality; säratvät - because of being the essence; tat - that; vyapadeçaù - designation;präjïa - intelligent; vat - like.
It is called that because that is its essential nature, just as He who is intelligent.
Purport by Çréla Baladeva Vidyäbhüñaëa
Because the soul is consciousness itself, therefore it is conscious. Why is that? The sütra explains: "It is called that because that is its essential nature."
In this sütra the word "guëa" (quality) refers to the soul's quality of consciousness. The word "sära" means "the essential nature of the thing, the absence of which makes the thing non-existent." The word "präjïa-
Sütra 28
yävad ätma-bhävitväc ca na doñas tad-darçanät
yävat - as long as; ätma - of the soul; bhävitvät - because of
It exists as long as the soul exists. There is no fault in this, because it is clearly seen.
Purport by Çréla Baladeva Vidyäbhüñaëa
There is no fault in saying that the two sentences
Here someone may object: Is it not true that consciousness is born from the modes of material nature? Is it not true that, because it does not exist in the state of dreamless sleep, consciousness is not eternal? Is it not true that even when the living entity is fully awake his consciousness is in fact created by a barrage of various sense-objects?
If these objections are raised, the author of the sütras replies in the following words.
Sütra 29
puàstvädi-vat tv asya sato 'bhivyakti-yogät
puàstva - virility; ädi - beginning with; vat - like;tu - but; asya - of him; sataù - of the existing; abhivyakti-yogät - because of
But like virility and other things it exists and then is manifest.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (but) is used here to dispel doubt. The word "na" (It is not like that) is understood in this sütra. It is not true than consciousness is non-existent in dreamless sleep and only exists in the waking state. Why is that? the sütra explains: "But like virility and other things it exists and then is manifest." In the state of dreamless sleep the soul's consciousness exists in a dormant state, and in the state of wakefulness that dormant consciousness becomes fully manifested. Here the sütra gives the example of virility. In childhood virility and other qualities associated with it exist in a dormant state. Then, at the beginning of adulthood, they become manifested. In the same way consciousness is dormant in dreamless sleep and fully manifested in the waking state. This is described in the following words of Båhad-äraëyaka Upaniñad (4.3.30):
yad vai tan na vijänäti vijänan vaitad vijïeyam na vijänäti na hi vijnätur vijïänät viparilopo vidyate avinäçitvän na tu tad dvitéyam asti tato 'nyad vibhaktaà yad vijänéyät
"In the state of dreamless sleep the soul is both conscious and unconscious. The soul is always conscious, and consciousness can never be separated from it, because the soul and its consciousness can never be destroyed. Still, in the state of dreamless sleep no object is presented before the soul for it to be conscious of."
When there is no object for consciousness to perceive, then consciousness is dormant. Therefore in dreamless sleep consciousness is dormant. When the senses contact the sense-
Now the author of the sütras refutes the theory of the saìkhya philosophers. Saàçaya (doubt): Is the individual spirit soul consciousness and nothing else? Is the individual spirit soul all-pervading?
Pürvapakña (the opponent speaks): The individual spirit soul is all-pervading. This is so because the results of its actions are seen everywhere. Had it been atomic, the soul would be unable to perceive the pains and pleasures present in different parts of the body. Had it been of a medium size, the soul would not be eternal. Therefore the individual spirit soul must be all-
Siddhänta (conclusion): In the following words the author of the sütras gives the proper conclusion.
Sütra 30
nityopalabdhy-anupalabdhi-prasaìgo 'nyatara-niyamo vänyathä
nitya - eternal; upalabdhi - perceptionl; anupalabdhi - non-
Otherwise there would be eternal consciousness, eternal unconsciousness, or the limited existence of one or the other.
Purport by Çréla Baladeva Vidyäbhüñaëa
If the soul were only consciousness and nothing else, and if it were all-pervading, then the soul would be either always conscious or always unconscious. Either that or there would be a limited existence of one or the other. This is the meaning: It is clear to the entire world that consciousness and unconsciousness both exist. If the cause of this were a soul that is consciousness only and also all-pervading, then consciousness and unconsciousness would both be perceived simultaneously at every moment by the entire world. If this all-pervading soul were the cause of consciousness only and not unconsciousness, then no one would ever be unconscious, and if this all-pervading soul were the cause of unconsciousness only and not consciousness, then no one would ever be conscious. It cannot be said that consciousness is created by contact with the senses and unconsciousness is created when there is no contact with the senses, because if the soul is all-pervading then it would be always in contact with the senses. Furthermore, if the individual spirit soul were all-pervading then everyone would simultaneously experience the pains and pleasures of everyone else. If this were so there would be no meaning to individual experience, individual desire, or individual destiny. This effectively refutes the theory that the individual spirit soul is all-pervading. However, our theory, which affirms that the spirit soul is atomic in size and different in each material body, is not refuted by these considerations. Although atomic in size, the individual spirit soul can act in any place, although it cannot act in every place simultaneously. By its quality of consciousness the individual spirit soul can pervade its material body and perceive the happiness and other sensations present in the various parts of the material body.
Adhikaraëa 14
The Individual Spirit Soul Performs Actions
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now the author of the sütras will consider another point. In the Taittiréya Upaniñad (2.5.1) it is said:
vijïänaà yajïaà tanute. karmäëi tanute 'pi ca.
"Consciousness performs yajïas. Consciousness performs actions."
Saàçaya (doubt): Does the individual soul, indicated in this passage by the word "consciousness", perform actions or not?
Pürvapakña (the opponent speaks): In the Kaöha Upaniñad (2.18) it is said:
hantä cen manyate hantuà hataç cen manyate hatam
ubhau tau na vijänétau
näyaà hanti na hanyate
"Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain."*
These words clearly declare that the individual spirit soul never performs actions. In the Bhagavad-gétä (3.27) it is said:
prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä
kartäham iti manyate
"The spirit soul bewildered by the influence of false-ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature."*
In the Bhagavad-gétä (13.21) it is also said:
kärya-käraëa-kartåtve
hatuù prakåtir ucyate
puruñaù sukha-duùkhänäà
bhoktåtve hetur ucyate
"Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world."*
Therefore the individual spirit soul does not perform actions. When a person understands the truth he understands that all actions are actually performed by the material energy and the individual spirit soul is merely the person who experiences the fruits of action.
Siddhänta (conclusion): In the following words the author of the sütras gives the proper conclusion.
Sütra 31
kartä çästrärthavat-tvät
kartä - the doer; çästra - of the scriptures;ärtha - meaning; vat - possessing; tvät - because of having the nature.
He performs actions. This is so because the scriptures are meaningful.
Purport by Çréla Baladeva Vidyäbhüñaëa
It is the individual spirit soul who performs actions, not the modes of material nature. Why is that? The sütra explains: "Because the scriptures are meaningful." In the scriptures it is said:
svarga-kämo yajeta
"A person who desires Svargaloka should perform yajïas."
and
ätmänam eva lokam upäséta
"One should worship the Supreme Personality of Godhead."
These statements have meaning only if the individual spirit soul does actually perform actions. If all actions are performed by the modes of nature and the individual spirit soul never does anything, these statements of the scriptures are meaningless. These statements of scripture are intended to motivate the individual spirit soul to act in a certain way so he can enjoy the results of his actions. It is not even possible in this way to try to motivate the inert material modes to act in any way at all.
That the individual spirit soul does actually perform actions is also confirmed in the next sütra.
Sütra 32
vihäropadeçät
vihära - of pastimes; upadeçät - because of the teaching.
Because of the teaching about pastimes.
Purport by Çréla Baladeva Vidyäbhüñaëa
The Chändogya Upaniñad (8.12.3) describes the activities of the liberated souls:
sa tatra paryeti jakñan kréòan ramamäëaù
"In the spiritual world the individual spirit soul eats, plays, and enjoys."
Therefore action by itself does not brings pain and unhappiness to the soul, rather it is the bondage of the three modes of nature that brings unhappiness. This is so because the three modes of nature obscure the reality of the soul's spiritual nature.
Sütra 33
upädänät
upädänät - because of taking.
Because of taking.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Båhad-äraëyaka Upaniñad (2.1.18) it is said:
sa yathä mahä-räjaù . . . evam evaiña etän präëän gåhétvä sve çarére yathä-kämaà parivartate
"In the dreaming state the individual spirit soul acts like a king. The soul grasps the life-airs and does as it wishes."
In the Bhagavad-gétä (15.8) it is also said:
gåhétvaitäni samyäti
väyur gandhän iväçayät
"The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another."*
In these passages it is seen that the individual spirit soul does perform actions, for the soul moves the life-airs as a magnet moves iron. The life-airs may move many things, but it is the individual spirit soul who moves the life-airs. Nothing else moves them.
In the following words the author of the sütras now gives another reason.
Sütra 34
vyapadeçäc ca kriyäyäà na cen nirdeça-viparyayaù
vyapadeçät - because of designation; ca - and; kriyäyäm - in action; na - mpt; cet - if; nirdeça - grammaticalconstruction; viparyayaù - different.
Also because of the name in the action. If this were not so the grammatical structure would be different.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Taittiréya Upaniñad (2.5.1) it is said:
vijïänaà yajïaà tanute. karmäëi tanute 'pi ca.
"Consciousness performs yajïas. Consciousness performs actions."
These words clearly show that the individual spirit soul is the primary performer of Vedic and ordinary actions. If the word "vijïänam" is interpreted to mean not the individual spirit soul, but the intelligence, then the grammatical structure of the sentence would be different. Then the word
Here someone may object: Is it not so that the individual spirit soul, being independent and able to act as he likes, will naturally act for his own welfare and will not perform actions that bring him harm?
To this I reply: No. It is not like that. The individual spirit soul desires to benefit himself, but because his past karma acts against him, he sometimes creates his own misfortune. For these reasons it is clear that the individual spirit soul certainly performs actions. When the scriptures sometimes say that the individual spirit soul does not perform actions, the meaning is that the soul is not independent and free to do exactly everything he wishes. Here someone may object: It is not possible that the individual spirit soul is the performer of actions, for it is clearly seen that these actions often bring him suffering. To this I reply: No. It is not so. If the individual spirit soul is notthe performer of actions, then the scriptural descriptions of the darça, paurëamas_sa, and other yajïas would not make any sense.
In the following words the author of the sütras refutes the idea that material nature is the real performer of actions.
Sütra 35
uplabdhi-vad aniyamaù
uplabdhi - consciousness; vat - like; aniyamaù - uncertainty.
As in the situation of consciousness, it would be indefinite.
Purport by Çréla Baladeva Vidyäbhüñaëa
In previous sütras it was shown that if the individual spirit soul were all-pervading, then consciousness would be vague and indefinite. In the same way if all-pervading material nature were the sole performer of all actions, then all actions would bring the same result to all spirit souls simultaneously. Clearly this is not so. Also, it could not be said that the individual spirit soul would need to be near the place where a certain action was performed in order to experience the result of that action. The saìkhya philosophers cannot say this, for in their theory each individual spirit soul is all-pervading and is thus already near the places where all actions are performed.
Sütra 36
çakti-viparyayät
çakti - of power; viparyayät - because of difference.
Because the power is changed.
Purport by Çréla Baladeva Vidyäbhüñaëa
If the material nature is the performer of actions, then material nature must also experience the good and bad results of those actions. However, the Çvetäçvatara Upaniñad (1.8) affirms:
bhoktå-bhävät
"The individual spirit soul enjoys the good and bad results of actions."
In this way the idea that the material nature is the performer of actions is refuted. Because the individual spirit soul enjoys the good and bad results of actions, the individual spirit soul must also be the performer of those actions.
Sütra 37
samädhy-abhäväc ca
samädhi - of liberation; abhävät - because of the non-
Also because there is no liberation.
Purport by Çréla Baladeva Vidyäbhüñaëa
Actions are meant to bring one to liberation from the material world. Because it is not possible for the material nature to act in such a way and attain such a goal, the idea that the material nature is the performer of actions cannot be entertained. Liberation means understanding the truth "I am different from matter". Because it is unconscious, and also because it really is matter, it is not possible for the material nature to come to this understanding. In this way it is proved that the individual spirit soul is the performer of actions.
Adhikaraëa 15
Activity Is the Soul's Nature
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the following words the author of the sütras gives an example to show that the individual spirit soul performs actions, using other its own potency, or some other instrument to perform them.
Sütra 38
yathä ca takñobhayathä
yathä - as; ca - and; takña - carpenter; ubhayathä - inboth ways.
In both ways like a carpenter.
Purport by Çréla Baladeva Vidyäbhüñaëa
As a carpenter performs actions, employing both his own power and a host of tools, so does the individual spirit soul, employing both his own power and the various life-airs. Thus the soul employs the material body and other instruments also, to perform actions. It is the pure spirit soul who thus uses the modes of material nature to perform actions. That is why the scriptures sometimes say that the modes of material nature are the performer of actions.
That the individual spirit soul is indeed the performer of actions is confirmed in Bhagavad-gétä (13.22), where it is said:
käraëaà guna-saìgo 'sya
sad-asad-yoëi-janmasu
"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. Thus he meets with good and evil among the various species."*
These words explain the scripture passages that declare the modes of nature to be the performers of action. It is foolish for a person to think himself the sole performer of action and ignore the five factors of action. Of course it is not that the individual spirit soul never performs any action. The idea that the soul never does anything is clearly refuted by the many scriptural statements urging the soul to act such a way that he may attain liberation. When in the Bhagavad-gétä (2.19) the Lord says:
näyaà hanti na hanyate
"The self slays not nor is slain."
that does not mean that the individual spirit soul never performs any action, but rather that the eternal spirit soul can never be cut or slain. The meaning of the statement that the soul never acts has thus already been explained.
In both this life and the next the devotees perform various actions of devotional service to the Lord. Because these actions are free from the touch of the modes of nature, because they are under the jurisdiction of the Lord's spiritual potency and because they lead to liberation, these actions are said not to be
sättvikaù kärako 'saìgé
rägändho räjasaù småtaù
tämasaù småti-vibhrañöo
nirguëo mad-apäçrayaù
"One who acts without attachment is in the mode of goodness. One who is blinded with desire is in the mode of passion. One whose intelligence is broken is in the mode of ignorance. One who takes shelter of Me is free from the grip of the modes of nature."
That the pure spirit soul experiences the results of his actions is described in Bhagavad-gétä (13.21):
puruñaù sukha-duùkhänäà
bhoktåtve hetur ucyate
"The living entity is the cause of the various sufferings and enjoyments in this world."*
Because it is by nature conscious it is the soul that experiences the results of actions, the modes of nature do not experience them. This refutes the idea that the modes are active and the soul is not. In this way it is proved that it is the conscious soul who experiences happiness and other sensations. In this way the individual spirit soul brings knowledge to itself and others. Both kinds of action exist for the soul. In the Praçna Upaniñad (4.9) it is said:
eña hi drañöä sprañöä çrotä
"It is the soul who sees, touches, and hears."
Thus, by this example of the carpenter, the idea that the individual spirit soul is the only factor in action, and there are no others, is clearly refuted.
Adhikaraëa 16
The Individual Spirit Soul is Dependent on the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now another doubt is considered.
Saàçaya (doubt): Is the individual spirit soul independent in his actions, or does he depend on another?
Pürvapakña (the opponent speaks): The scriptures say:
svarga-kämo yajeta
"One who desires Svargaloka should perform yajïas."
and
tasmäd brähmaëaù suräà na pibet päpmanotsaàsåja
"A brähmaëa should not drink liquor and should not commit sins."
That the scriptures give orders and prohibitions for the soul to follow is proof that the soul is independent, for independence means to have the power to do one thing and to refrain from doing another.
Siddhänta (conclusion): In the following words the author of the sütras gives his conclusion.
Sütra 39
parät tu tac-chruteù
parät - from the Supreme; tu - but; tat - of that;çruteù - from the scriptures.
But from the Supreme, because of the scriptures.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (but) is used to remove doubt. The Supreme Personality of Godhead inspires the individual spirit soul to act. How is that known? The sütra explains: "tac-
antaù praviñöaù çästä janänäm
"Entering their hearts, the Supreme Personality of Godhead controls all living entities."
ya ätmani tiñöhann ätmänam antaro yamayati
"Entering their hearts, the Supreme Personality of Godhead controls all living entities."
eña eva sädhu karma kärayati
"The Lord engages the living entity in pious activities so he may be elevated."*
Here someone may object: So be it. However, if the Supreme Personality of Godhead is the actual performer of actions, then the orders and prohibitions of the scriptures are all meaningless. The scriptures can give orders and prohibitions only if the individual spirit soul is independent and thus has the power to make choices.
If this is said, then the author of the sütras gives the following reply.
Sütra 40
kåta-prayatnäpekñas tu vihita-pratiñiddhävaiyarthyädibhyaù
kåta - done; prayatna - effort; äpekñaù - relation;tu - but; vihita - ordered; pratiñiddha - forbidden; a - not; vaiyarthya - meaninglessness; ädibhyaù - beginning.
But it is by effort because then orders and prohibitions are not without meaning.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (but) is used here to dispel doubt. The individual spirit soul performs pious and impious deeds. Taking into consideration the individual soul's efforts, the Supreme Personality of Godhead gives him facility to act in a certain way. Therefore the previously stated objection is not valid. The pious and impious deeds of the individual spirit soul are like different seeds that sprout into different kinds of plants. The Supreme Personality of Godhead is like the rain that falls on these seeds and makes them grow. Therefore in this situation is the Supreme Personality of Godhead is the instrument by which these seeds of karma bear fruit. The seeds of various trees, vines, and other plants are the specific cause of these plants, and the rain that makes them grow is the general cause. If no raincloud brings water there will not be any variety of sweet flowers or other plants. If there is no seed there will not any flowers or plants either. In this way the Supreme Personality of Godhead gives the results of the pious and impious deeds performed by the individual spirit soul. Even though dispatched by another, aperson is still the performer of the actions he does. Therefore it cannot be said that the individual spirit soul does not perform actions. Why is that? The sütra explains: "Because then orders and prohibitions are not without meaning." The word
The scriptures say that when He is merciful the Supreme Personality of Godhead engages the individual spirit soul in pious activities so he may be elevated, and when He withdraws His mercy the Supreme Personality of Godhead engages the individual spirit soul in impious activities so he may go to hell. If this means that the individual living entity has no choice, and pious and impious deeds are forced on him by the Supreme Personality of Godhead, then the Supreme Personality of Godhead is cruel and unjust, a monster. Therefore it must be concluded that the individual spirit soul does have free will, and is responsible for his actions, although he does not have the power to transfer his desire and will into concrete action unless the Supreme Personality of Godhead permits. In this way everything is explained.
Adhikaraëa 17
The Individual Spirit Soul Is Part and Parcel of the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
Next, to corroborate the previous explanation the author of the sütras explains that the individual spirit soul is part and parcel of the Supreme Personality of Godhead. In the muëòaka Upaniñad (3.1.1) it is said:
dvä suparëä
"The soul and the Supersoul within the body are compared to two friendly birds sitting together."*
The first bird here is the Supreme Personality of Godhead and the second is the individual spirit soul.
Saàçaya (doubt): Is the individual spirit soul in truth the Supreme Personality of Godhead, only seeming to be different because of the illusion of mäyä, or is the the individual spirit soul part and parcel of the Supreme Personality of Godhead, different from the Lord, but related to Him as a ray of sunlight is related to the sun?
Pürvapakña (the opponent speaks): What is the truth? The truth is the individual spirit soul covered by the illusion of mäyä is in truth the same as the Supreme Personality of Godhead? The Brahma-bindu Upaniñad (13) explains:
ghaöa-samvåtam äkäçaà
néyamäne ghaöe yathä
gato léyeta näkäçaà
tadvaj jévo nabhopamaù
"The space within a jar is not moved when the jar is moved, nor is it destroyed when the jar is broken. The spirit soul is like that unbreakable space."
The Chändogya Upaniñad also (6.8.7) affirms:
tat tvam asi
"You are that."
Siddhänta (conclusion): In the following words the author of the sütras gives his conclusion. Sütra 41
aàço nänä vyapadeçäd anyathä cäpi däsa-kitaväditvam adhéyate eke
aàçaù - part; nänä - many; vyapadeçät - because of the teaching; anyathä - otherwise; ca - and; api - also;däsa - servant; kitava - gambler; ädi - beginning with; tvam - the state of being; adhéyate - is read; eke - some.
He is a part because of the description of being many, and also because some scriptures describe him as a servant, as a gambler, or as something else.
Purport by Çréla Baladeva Vidyäbhüñaëa
The individual spirit soul is a part and parcel of the Supreme Personality of Godhead as a ray of sunlight is part and parcel of the sun. The individual spirit soul is different from the Lord, dependent on the Lord, and related to the Lord. That is the meaning. Why is that? The sütra explains: "Because of the description of being many." The Subala Upaniñad explains:
udbhavaù sambhavo divyo deva eko näräyaëo mätä pitä bhrätä niväsaù çaraëaà suhåd gatir näräyaëaù
"Näräyaëa is the transcendental Supreme Personality of Godhead. Näräyaëa is the creator, destroyer, mother, father, brother, home, shelter, friend, and goal."
In Bhagavad-gétä (9.18) Lord Kåñëa declares:
gatir bhartä prabhuù säkñé
niväsaù çaraëaà suhåt
"I am the goal, the sustainer, the master, the witness, the abode, the refuge, and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place, and the eternal seed."*
The words "nänä vyapadeçäd" in this sütra describe the many relationships that exist between the Supreme Personality of Godhead and the individual spirit soul, relationships like that between the creator and created, controller and controlled, shelter and person who takes shelter, master and servant, friend and friend, and goal and seeker. Some passages in the Atharva Veda declare that because the Supreme is all-pervading, the individual spirit souls and the Supreme are identical. The Atharva Veda declares:
brahma däsä brahma däçä brahma kitaväù
"These servants are the Supreme. These fishermen are the Supreme. These gamblers are the Supreme."
It is not possible that this passage intends to say that the individual spirit soul is actually not different from the Supreme. It is not possible that the Supreme is simultaneously both thecreator and created, the pervader and pervaded, nor is it possible that supremely intelligent Lord becomes a servant or other lowly being. If it were true that the individual spirit souls are identical with the Supreme, then the scriptures' advice to renounce the world would become meaningless. Nor is it possible that the Supreme has become covered by the influence of illusion, for illusion has no power to bewilder the Lord. Nor is it possible that the individual spirit souls are parts of the Supreme like fragments cut with a chisel from a great stone, for that would contradict the scriptures' statements that the Supreme can neither be broken nor changed. Therefore the individual spirit soul is different from the Supreme, but related to Him as created to creator, and in other ways also. The individual spirit soul is thus a part and parcel of the Supreme. The truth is that the individual spirit soul is a potency of the Supreme Personality of Godhead. This is described in Viñëu Puräëa (6.7.61):
viñëu-çaktiù parä proktä
kñetrajïäkhyä tathä parä
"Originally, Kåñëa's energy is spiritual, and the energy known as the living entity is also spiritual."*
When it is said that the individual spirit soul is a part of the Supreme Personality of Godhead, the word "part" is used in the same way as in the sentence, "The circle of Venus is a one-hundredth part of the moon's circle," or the same way as in the definition, "A part, although situated in a smaller area than the whole, is identical with the whole in substance." The use of the word "part" here is not different from that definition. Thus the Supreme Personality of Godhead is the master of all potencies, and the individual spirit soul is a part of the Lord's spiritual potency. This, by being a localized manifestation of one of the Lord's potencies, the individual spirit soul is a part of the Supreme Personality of Godhead. That is their relationship.
The example of the pot means that when the mistaken identification of the soul for the body is broken, the individual soul meets the Supreme Personality of Godhead. The Chändogya Upaniñad's statement "tat tvam asi" (You are that) therefore means "You are dependent on the Supreme." The context of that passage supports this view. It does not support any other interpretation. Therefore the individual spirit soul and the Supreme Personality of Godhead are separate and different. One is the controller, the other the controlled. One is all-pervading, the other atomic in size. This is directly seen in the scriptures. It is not possible to prove otherwise. In the next sütra the author continues his explanation.
Sütra 42
mantra-varëät
mantra - of the mantras; varëät - from the description.
Because of the description in the Vedic mantras.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Åg Veda (10.90.3) it is said:
pädo 'sya sarvä bhütäni
"All living entities are part and parcel of the Supreme."
In this way the Vedic mantras declare that the individual spirit souls are part and parcel of the Supreme. The word
Sütra 43
api smaryate
api - also; smaryate - in the Småti-çästra.
Also in the Småti-çästra.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Bhagavad-gétä (15.7) Lord Kåñëa explains:
mamaiväàço jéva-loke
jéva-bhütaù sanätanaù
"The living entities in this conditioned world are My eternal fragmental parts."*
By using the word "sanätana" (eternal), the Lord refutes the idea that the living entities referred to here are the temporary external bodies in which the eternal souls reside. In this way it is seen that the individual spirit souls are part and parcel of the Supreme and have an relationship with Him. the Supreme is the creator and dominant in other ways also, and the individual spirit souls are dependent on Him. The nature of the individual spirit souls is described in the following passage of Padma Puräëa:
jïänäçrayo jïäna-guëaç
cetanaù prakåteù paraù
na jäto nirvikäraç ca
eka-rüpaù svarüpa-bhäk
"The individual spirit soul is the shelter of knowledge, has knowledge asone if his qualities, is consciousness, is beyond the world of matter, is never born, never changes, and has one form, a spiritual form.
aëur nityo vyäpti-çélaç
cid-änandätmakas tathä
aham artho 'vyayaù säkñé
bhinna-rüpaù sanätanaù
"The soul is atomic, eternal, is present by consciousness everywhere in the material body, is by nature full of spiritual bliss and knowledge, has a sense of individual identity, is unchanging, is a witness within the body, is eternal, and is different from the Supreme.
adähyo 'cchedyo 'kledyo
'çoñyo 'kñara eva ca
evam-ädi-guëair yuktaù
çeña-bhütaù parasya vai
"The soul can never be burned, cut, moistened, withered, or killed. It has these and many more qualities. It is part and parcel of the Supreme.
ma-kareëocyate jévaù
kñetra-jïaù paravän sadä
däsa-bhüto harer eva
nänyasyaiva kadäcana
"Thus the word `ma' refers to the individual spirit soul. The soul is the knower of the field of activities. The soul is spiritual. The soul is an eternal servant of the Supreme Personality of Godhead. The soul is never the servant of anyone else.
The phrase "evam-ädi-guëaiù" (with these and many more qualities) refers to the soul's other qualities, such as his ability to perform actions, to experience sensations, to attain enlightenment, and to enlighten others. The word
Adhikaraëa 18
The Lord's Incarnations Are Not Part and Parcel of the Lord, For They Are the Lord Himself
Introduction by Çréla Baladeva Vidyäbhüñaëa
Digressing, for the moment, from the main topic, the author of the sütras next considers the nature of the Lord's incarnations. In the Gopäla-täpané Upaniñad it is said:
eko vaçé sarva-gaù kåñëa iòya
eko 'pi san bahudhä yo 'vabhäti
"Lord Kåñëa is the worshipable, all-pervading supreme controller, and although He is one, He manifests in many forms."
In the Viñëu Puräëa (1.2.3) it is said:
ekäneka-svarüpäya
"The Supreme Personality of Godhead is one, although He has many forms."
Here it is said that the Lord is one because He remains one person, even though He appears in many forms, and He is also called many because of the great variety of these forms. That is the meaning. Saàçaya (doubt): Are the incarnations of the Lord, such as the incarnation Matsya, part and parcel of the Lord in the same way the individual spirit souls are, or are They different from the individual spirit souls?
Pürvapakña (the opponent speaks): There is no difference between the individual spirit souls and the incarnations of the Supreme Personality of Godhead.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 44
prakäçädi-van naivaà paraù
prakäça - light; ädi - beginning with; vat - like;na - not; evam - thus; paraù - the Supreme.
The Supreme is not like light or other things.
Purport by Çréla Baladeva Vidyäbhüñaëa
Although the Lord's incarnations, such as Lord Matsya, are called "parts" of the Supreme, They are not like the individual spirit souls. Here the author of the sütras gives and example: "The Supreme is not like light or other things." As the sun and a firefly may both be called "light", but are in truth very different, and as nectar and wine may both be called "liquid", but in truth are very different, so the individual spirit souls and the incarnations of the Lord do not have a similar nature, but are very different.
Sütra 45
smaranti ca
smaranti - the Småti-çästras say; ca - and.
The Småti-çästras also say it.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Varäha Puräëa it is said:
sväàçaç cätha vibhinnäàça
iti dvedhäàça iñyate
aàçino yat tu sämarthyaà
yat-svarüpaà yathä sthitiù
"It is said that there are two kinds of parts and parcels of the Supreme: direct parts and separated parts. Direct parts have exactly the same nature as the Lord.
tad eva näëumätro 'pi
bhedaù sväàçäàçino kvacit
vibhinnäàço 'lpa-çaktiù syät
kiïcit sämarthya-mätra-yuk
"Separated parts are different from the Lord. They are atomic in size and have very slight powers.
sarve sarva-guëaiù pürëäù
sarva-doña-vivarjitäù
"All direct parts of the Lord are filled with all virtues and glories and free of all vices and defects."
In Çrémad-Bhägavatam (1.3.28) it is said:
ete cäàça-kaläù puàsaù
kåñëas tu bhagavän svayam
"All the above mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but LordÇré Kåñëa is the original Personality of Godhead."*
Thus Lord Kåñëa is the original Supreme Personality of Godhead and the various incarnations, such as Lord Matsya, are parts of Him, but they are not different from Lord Kåñëa, as the individual spirit souls are. Lord Kåñëa is like a vaidürya stone, which manifests different colors from moment to moment. In this way Lord Kåñëa appears in different forms. In His various incarnations Lord Kåñëa may display all or only some of His powers. That is the description of the scriptures. Lord Kåñëa, the source of all incarnations, displays all of His six transcendental opulences in full. When the Lord does not display all His opulences in full, He appears as an aàça incarnation, and when He displays even fewer of His opulences, He appears as a kalä incarnation. In this circumstance He is like a great teacher, learned in the six sciences, who in certain circumstances teaches only a small portion of what he actually knows.
In the Puruña-bodhiné Upaniñad it is said that Lord Kåñëa appears with all His transcendental potencies, headed by Goddess Rädhä. In the Tenth Canto of Çrémad-Bhägavatam it is said that various transcendental qualities, such as being supreme over all, being filled with great love, being accompanied by loving associates, filling with wonder Brahmä, Çiva, and all the demigods, sages, and wise devotees, manifesting many pastimes, such as sweetly playing the flute, that fill everyone with wonder, displaying a great sweetness of transcendental handsomeness, and being very kind and merciful, are eternally manifested in Yaçodä's infant Kåñëa. Lord Matsya and the other incarnations manifest some but not all of these qualities. Still, the incarnations of the Lord are not like the individual spirit souls, for the incarnations actually are the Lord Himself. Now the author of the sütras presents another argument.
Sütra 46
anujïä-parihärau deha-sambandhät jyotir-ädi-vat
anujïä - permission to act; parihärau - cessation from action; deha - of the body; sambandhät - from the contact; jyotiù - eye; ädi - beginning with; vat - like.
Bondage and liberation come from contact with the material body, like the eye and other things.
Purport by Çréla Baladeva Vidyäbhüñaëa
Even though they are parts and parcels of the Supreme, the individual spirit souls, because beginningless ignorance, and also because of contact with material bodies, are subject to material bondage and liberation. The incarnations of the Lord, such as Lord Matsya, however, are not subject to such things. This is the description of the Çruti-çästra. In the Çruti-çästra it is also said that the incarnations of the Lord do not have material bodies, but are directly the Lord Himself. That is the greatdifference between the individual spirit souls and the incarnations of the Lord. The word "anujïä" here means "permission". It is by the Lord's permission that the individual spirit souls can perform pious and impious deeds, as the Kauçétaki Upaniñad (3.8) explains:
eña eva sädhu karma kärayati
"The Lord engages the living entity in pious activities so he may be elevated."*
The word "parihära" means "liberation". This is described in the Çruti-çästra:
tam eva viditväti måtyum eti
By understanding the Supreme Personality of Godhead one is able to cross beyond this world of death."
Next, speaking the words "jyotir-ädi-vat" (like the eye), the author of the sütras gives an example to explain this. The eyes of the living entities are like small portions of the sun. However, the eyes depend on the sun for the power of sight, and if the sun does not give permission, in the form of the sunlight, the eyes cannot see. In this way the eyes are dependent on the sun. The sunlight on the sun-planet, however, is identical with the sun itself, and thus it makes no sense to say they are dependent on the sun. The difference between the individual spirit souls and the incarnations of the Lord is like that, the incarnations being like the sunlight and the souls being like the eyes.
Sütra 47
asantateç cävyatikaraù
asantateù - because of imperfection; ca - not; avyatikaraù - without bewilderment.
Because it is imperfect there can be no mistake.
Purport by Çréla Baladeva Vidyäbhüñaëa
Because he is imperfect, the individual spirit soul cannot be mistaken for an incarnation of the Lord. The individual spirit souls are therefore not the same as or equal to the incarnations of the Lord, beginning with Lord Matsya, who are all perfect. In the Çvetäçvatara Upaniñad (5.9), the individual spirit soul is described in the following words: bälägra-çata-bägasya
"If we divide the tip of a hair into one hundred parts and then take one part and divide this into another one hundred parts,that ten-thousandth part is the dimension of the living entity."*
Instead of being atomic and limited, as the individual spirit souls are, the Lord's incarnations, beginning with Lord Matsya, are perfect and complete in every way, as the Iça Upaniñad explains:
pürnam adaù pürëam idam
"The Personality of Godhead is perfect and complete."*
In the following words the author of the sütras shows the great fault in thinking the individual soul identical with the Supreme.
Sütra 48
äbhäsa eva ca
äbhäsaù - fallacy; eva - indeed; ca - also.
It is also a fallacy.
Purport by Çréla Baladeva Vidyäbhüñaëa
In this sütra is refuted the idea that because they are both called "aàças", or parts of the Lord, therefore the individual spirit souls and the incarnations of the Lord are identical. This idea is based on the logical fallacy of sat-
Adhikaraëa 19
The Individual Spirit Souls Are Not All Alike
Introduction by Çréla Baladeva Vidyäbhüñaëa
Concluding this digression, the author of the sütras now returns to His original topic. In the Kaöha Upaniñad (2.5.13) it is said:
nityo nityänäà cetanaç cetanänäm
eko bahünäà yo vidadhäti kämän
"The Supreme Lord is eternal and the living beings are eternal. The Supreme Lord is cognizant and the living beings are cognizant. The difference is that the Supreme Lord is supplying all the necessities of life for the many other living entities."*
Saàçaya (doubt): In this way it is said that the individual spirit souls are eternal and cognizant. Are the individual spirit souls all alike or are they not?
Pürvapakña (the opponent speaks): The individual spirit souls are not different. They are all exactly alike.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 49
adåñöäniyamät
adåñöa - of fate; aniyamät - because of difference.
Because of different fates.
Purport by Çréla Baladeva Vidyäbhüñaëa
As a frog jumps a long distance, the word "na" (not) should be inserted from sütra 44. In this way this sütra means "the individual spirit souls are not all alike. Why is that? The sütra explains: "Even though the individual spirit souls have the same nature, they have different fates." Their fates are beginningless.
Here someone may object: Are the different fates not created because the individual spirit souls have different desires and different aversions?
The author of the sütras says, "No it is not so," and gives the following explanation.
Sütra 50
abhisandhy-ädiñv api caivam
abhisandhy - inclinations; ädiñu - beginning with;api - also; ca - and; evam - thus.
In this way there are different desires and other things.
Purport by Çréla Baladeva Vidyäbhüñaëa
The different natures of the individual spirit souls are to be explained in a different way. These differences exist because of different fates. The word "ca" (and) hints that these differences exist at every moment.
Here someone may object: Is it not so that these differences are created by differing environments, such as the environment of Svargaloka, the earth, or other places?
To this the author of the sütras replies, "No. It is not so." He gives the following explanation.
Sütra 51
pradeçäd iti cen näntar-bhävät
pradeçät - from the environment; iti - thus; cet - if;na - not; antar-bhävät - because of being understood.
If it is said that this is because of environment, then the answer is: No, because there is another reason.
Purport by Çréla Baladeva Vidyäbhüñaëa
The other reason mentioned here is the differing fates of the individual spirit souls. The differences here cannot be attributed to different environments, for souls in the same
Baladeva Vidyabhusana
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