Sri Vedanta-sutra

Volume Three

Pada 4

Invocation

tvaj-jätäù kalitotpätäù

mat-präëäù santy amitra-bhit

etän çädhi tathä deva

yathä sat-patha-gäminaù

O Supreme Personality of Godhead, O destroyer of enemies, my life-breaths, which are born from You, have left the path of virtue. O Lord, please bring them under control and push them on the path that is right.

Adhika1

The Präëas Are Manifested From the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

In the Third Pada contradictory scriptural passages describing the elements were harmonized. In the Fourth Pada contradictory passages describing the präëas (life-force and senses) will be harmonized. The präëas are of two kinds: primary and secondary. The secondary präëas are the eleven senses, beginning with the eyes. The primary präëas are the five life-airs, beginning with apäna. First the secondary präëas will be examined. In the Muëòaka Upaniñad (2.1.3) it is said:

etasmäj jäyate präëo manaù sarvendriyäëi ca

"From this are born präëa, mind, and all the senses."

Saàçaya (doubt): Is this description of the creation of the senses metaphorical, like the description of the creation of the individual souls, or literal, like the description of the creation of ether and the other elements?

Pürvapakña (the opponent speaks): This is explained in the following words of the Çruti-çästra:

asad vä idam agra äsét tad ähuù kià tad äséd iti åñayo väva te asad äsét tad ähuù ke te åñaya iti präëä väva åñayaù.

"He said: In the beginning was non-being. They said: What was that non-being? He said: The non-being was many sages. They said: Who were those sages? He said: Those sages were the präëas."

This passage from the Çruti-çästra clearly shows that the the senses, which are here called präëas or sages, existed before the creation of the material world. Therefore the senses are like the individual spirit souls (and the scriptures' descriptions of the creation of the senses are only allegories.)

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

Sütra 1

tathä präëäù

tathä - so; präëäù - the präëäs.

The praëas are like that.

Purport by Çréla Baladeva Vidyäbhüñaëa

As ether and the other elements were manifested from the Supreme Personality of Godhead, so the präëas and the senses were also manifested from Him. That is the meaning here. In the beginning of creation the ingredients of the material world were merged together into one. Then the different ingredients were manifested. This is described in Muëòaka Upaniñad (2.1.3):

etasmäj jäyate präëo manaù sarvendriyäëi ca

"From this are born präëa, mind, and all the senses."

The creation of the material senses is not like the creation of the conscious individual spirit souls, because the souls are free from the six transformations that are always present in matter. When they describe the creation of the individual spirit souls, the words of the scriptures are all allegories, but when they describe the creation of the senses, the words of the scriptures are literal descriptions. This is so because the senses are by nature material. This being so, the words präëa and åñi (sages) in this passage refer to the Supreme Personality of Godhead. This is so because both these words are names of the all-knowing Supreme Person.

Here someone may object: Is it not so that because the words "präëäù" and "åñayaù" (sages) are both in the plural it is not possible that they can here be names of the Supreme Personality of Godhead?

In the following words the author of the sütras answers this objection.

Sütra 2

gauëy asambhavät

gauëé - secondary meaning; asambhavät - because of impossibility.

This must be a secondary use of the word, because the primary use is impossible.

Purport by Çréla Baladeva Vidyäbhüñaëa

The use of the plural in this passage from the Çruti-çästra must be a secondary usage of the plural. Why is that? Because there are not many Gods, there is only one God, the plural cannot be used to describe Him. Still, the plural may be applied to Him to refer to His many different manifestations. Although the Supreme Lord is one, He appears in His many incarnations like an actor assuming different roles or a vaidürya jewel displaying differentcolors. In this secondary sense the plural is appropriate in relation to Him. This is confirmed by the following words of the Çruti-çästra:

ekaà santaà bahudhä dåçyamänam

"Although He is one, the Supreme Personality of Godhead is seen to be many."

The Småti-çästra also explains:

ekäneka-svarüpäya

"Although He is one, the Supreme Personality of Godhead appears in many forms."

Sütra 3

tat präk çruteç ca

tat - that; präk - before; çruteù - from the Çrutiçästra; ca - and.

Because the Çruti-çästra declares that He existed before the creation.

Purport by Çréla Baladeva Vidyäbhüñaëa

Because in the beginning of creation the varieties of material nature were not yet manifested, and thus the material world was all one, it is also not proper to accept the use of the plural here in a literal sense. This is so because the Çruti-çästras declare that in the beginning of material creation only the Supreme Personality of Godhead existed. Therefore the plural here must be used in a secondary sense.

In the following words the author of the sütras gives another reason why the word "präëa" should be interpreted as a name of the Supreme Personality of Godhead.

Sütra 4

tat-pürvakatväd väcaù

tat - that; pürvakatvät - because of being before; väcaù - speech.

Because speech existed before the material creation.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "väcaù" (speech) here means "the names of things other than the Supreme Personality of Godhead, the master of many spiritual potencies". This speech existed before the pradhäna, the mahat-tattva, and the other features of the material world were created. Because the names and forms of the variousmaterial features were not yet created, and because the material senses also were not yet created at that time in the beginning of creation, the word "präëa" here must be used as a name of the Supreme Personality of Godhead. The Båhad-äraëyaka Upaniñad (1.4.7) explains:

tad dhedaà tarhi

"In the beginning they were not manifested. Only later were the material forms and names manifested."

This explains that in the beginning of the material creation the material names and forms were not yet manifested. Thus at that time the material senses as well as the elements beginning with ether, were not yet manifested.

Adhika2

The Senses Are Eleven

Introduction by Çréla Baladeva Vidyäbhüñaëa

After refuting this false idea about the senses, an idea that contradicts the descriptions in Çruti-çästra, the author of the sütras refutes a false idea about how many senses there are. In the Muëòaka Upaniñad (2.1.8) it is said:

sapta präëäù prabhavanti tasmät saptärciñaù samadhiù sapta-homäù sapteme lokä yeñu saïcaranti präëä guhäçayä nihitä sapta sapta

"From Him come the seven präëas, the seven arcis, the seven homas, and the seven lokas. These seven are placed in every heart."

However, in the Båhad-äraëyaka Upaniñad (3.9.4) it is said:

daçeme puruñe präëä ätmaikadaça

"In the living entity there are ten präëas. The soul is the eleventh."

Saàçaya (doubt): Are the präëas seven or eleven?

Pürvapakña (the opponent speaks): The pürvapakña speaks the following sütra.

Sütra 5

sapta-gater viçeñitväc ca

sapta - of seven; gateù - because of going; viçeñitvät - because of the specific description; ca - also.

Because of the departure of seven and also because of a specific description.

Purport by Çréla Baladeva Vidyäbhüñaëa

The präëas are seven. Why is that? Because that is the opinion of scripture. In the Çruti-çästra it is said:

saptänäm eva jévena saha saïcära-rupäyä gateù

"Accompanied by the seven präëas, the soul leaves the body."

In the Kaöha Upaniñad (6.10) it is said:

yadä païcävatiñöhante

jïänäni manasä saha

buddhiç ca na viceñöeta

täm ähuù paramäà gatim

"The sages say that the supreme goal is attained when the five knowers are at peace and the mind and intelligence are no longer active."

This passage describes the condition of the senses in the state of yogic trance. This passage describes five senses, which begin with the ears. To them are added the mind and intelligence. In this way the living entity has seven senses. The Çruti-çästra also describes five working instruments, beginning with the voice and hands, but these cannot be called senses in the primary meaning of the word because these instruments do not accompany the soul when he leaves the material body and also because these instruments are less useful to the soul than the seven primary senses.

Siddhänta (conclusion): If this is said, the author of the sütras replies with the following conclusion.

Sütra 6

hastädayas tu sthite 'to naivam

hasta - the hands; ädayaù - beginning with; tu - but; sthite - situated; ataù - therefore; na - not; evam - like that.

But when he is situated in that way, the hands and other instruments are also present. Therefore it is not like that.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but) is used here to begin the refutation of the Pürvapakña's objection. Although they are not included among the seven, the instruments beginning with the hands are to be considered among the präëas. Why is that? Because as long as the soul is situated in the material body these instruments help in experiencing various things and in performing various tasks. In the Båhad-äraëyaka Upaniñad it is said:

hastau vai grahaù sarva-karmaëäbhigraheëa gåhétäù hastäbhyäà karma karoti.

"The hands are a sense, for with the hands one grasps things and performs actions."

In this way there are more than seven senses. There are five knowledge-acquiring senses, five working senses, and the mind. In this way there are eleven senses. In the Båhad-äraëyaka Upaniñad (3.9.4) it is said:

ätmaikädaça

"The ätmä is the eleventh sense."

The word "ätmä" here means "the mind". In this way it should be understood. There are five objects of perception: sound, touch, form, taste, and smell. To perceive these objects there are five knowledge-acquiring senses: ears, skin, eyes, tongue, and nose. There are five kinds of action: speech, grasping, moving, excretion, and reproduction. To perform these actions there are five working senses: voice, hands, feet, anus, and genital. To co-ordinate the actions of all these and to take consideration of the three phases of time (past, present, and future), there is the mind. Sometimes the mind is considered to have four aspects. In this way the actions of the mind are: desiring, coming to conclusions, understanding one's identity, and thinking. To perform these actions the mind is divided into the heart (manaù), intelligence (buddhi), false-ego (ahaìkära), and thinking (citta). In this way there are eleven senses.

Adhika3

The Senses Are Atomic in Size

Introduction by Çréla Baladeva Vidyäbhüñaëa

Next the author of the sütras considers the question of the nature and size of the senses.

Saàçaya (doubt): Are the senses all-pervading or are they atomic?

Pürvapakña (the opponent speaks): The senses must be all-pervading, for things can be seen or heard from far away.

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

Sütra 7

aëavaç ca

aëavaù - atoms; ca - and.

They are also atoms.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "ca" (also) is used here to indicate certainty. The eleven senses are atomic in size. This is so because the Çruti-çästra declares that the senses leave the material body. Things can be heard from far away and in other ways be perceived from far away because the quality, or power, of the senses extend beyond the senses themselves. As the individual spirit soul is all-pervading within the material body, from the head to the feet, so the senses can also act at a distance. In this way the theory of saìkhya philosophers, that the senses are all-pervading, is refuted.

Adhika4

The Principal Präëa (the Life-Force) Has an Origin

Introduction by Çréla Baladeva Vidyäbhüñaëa

In the Muëòaka Upaniñad (2.1.3) it is said:

etasmäj jäyate präëaù

"From Him the präëa (life-force) is born."

Here the word "präëa" means "the principal präëa".

Saàçaya (doubt): Is the principal präëa (life-force) created in the same way the individual spirit soul is "created" or is this präëa created in the same way ether and the other elements are created?

Pürvapakña (the opponent speaks): The Çruti-çästra declares:

naiña präëa udeti nästam eti

"This präëa is never born and never dies."

The Småti-çästra also declares:

yat-präptir yat-parityäga

utpattir maraëaà tathä

tasyotpattir måtiç caiva

kathaà präëasya yujyate

"Birth and death come and go. How can birth and death affect the präëa?"

Therefore it is concluded that the principal präëa is created" in the same way the individual spirit soul is created".

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

Sütra 8

çreñöhaç ca

çreñöhaç - the principal one; ca - also.

The principal one also.

Purport by Çréla Baladeva Vidyäbhüñaëa

The principal präëa (life-force) is created in the same way ether and the other elements are created. This is confirmed in the words of the Muëòaka Upaniñad (2.1.3):

jäyate präëaù

"The präëa was created."

In its pratijïä statement the Muëòaka Upaniñad declares:

sa idaà sarvam asåjata

"He created everything."

To avoid contradicting these words it must be accepted that the principal präëa was also created. For this reason the scriptural passages stating that the präëa was never created should be understood allegorically and not literally. One präëa is called the principal präëa because it maintains the material body. So its meaning can be carried into the next sütra, this sütra is given separately and not joined to the previous sütra.

Adhika5

The Principal Präëa (Life-Force) Is Not Air

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now the nature of the principal präëa (life-force) will be examined.

Saàçaya (doubt): is the principal präëa air alone, the vibration of air, the activities of air, or a condition of air when it goes to another place? Which is it?

Pürvapakña (the opponent speaks): It is the external element of air. This is confirmed in the following statement of Båhad-äraëyaka Upaniñad (3.1.5):

yo 'yaà präëaù sa väyuù

"The präëa is air."

Or, perhaps the principal präëa is the activities of air, the inhalation and exhalation of breath. In this way it is proved that the principal präëa is air.

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

Sütra 9

na väyu-kriye påthag upadeçät

na - not; väyu - air; kriye - action;påthak - different; upadeçät - because of the teaching.

It is neither air nor the activities of air, because the teaching is that it is different.

Purport by Çréla Baladeva Vidyäbhüñaëa

The principal präëa (life-force) is neither air nor the movements of air.

Why is that? The sütra explains: "Because the teaching is that it is different". The previously quoted passage of the Muëòaka Upaniñad (2.1.3) said that both air and präëa are born from the Supreme. In this way it should be understood that air and präëa are different, for they are mentioned separately. If air and präëa were identical, then there would be no need to mention them separately in this passage. If präëa were the movement of air then there would also be no need to mention them both in this way. It is seen that the movements of fire and the other elements are not separately mentioned in this passage. The statement of the Båhad-äraëyaka Upaniñad, that "Präëa is air" means thatpräëa is a specific kind of air, and that präëa is not a separate element, like fire and the other elements. That is the meaning here.

In the Kapila-sütra (2.31) it is said:

sämänya-karaëa-våttiù präëädyä väyavaù païca

"The five airs, beginning with präëa, perform that actions of the senses in general."

Thus the saìkhya philosophers claim that präëa performs the actions of all the senses. This cannot be, for it is not possible for the single präëa to perform all the actions of all the senses.

Adhika6

The Principal Präëa (Life-Force) Is An Instrument Used By the Soul

Introduction by Çréla Baladeva Vidyäbhüñaëa

In the Båhad-äraëyaka Upaniñad it is said:

supteñu väg-ädiñu präëa eko jägarti. präëa eko måtyunänäptaù. präëaù samvargo väg-ädén samvåìkte. präëa itarän präëän rakñati mäteva puträn.

"When speech and the other senses sleep, präëa alone remains awake. Präëa alone is untouched by death. Präëa controls speech and the other senses. As a mother protects her children, so one präëa protects the other präëas."

Saàçaya (doubt): Is this principal präëa identical with the independent spirit soul residing in the material body or is this principal präëa an instrument that assists the spirit soul?

Pürvapakña (the opponent speaks): Because the Çruti-çästra describes this präëa as having many powers and glories, therefore this principal präëa is the independent spirit soul.

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

Sütra 10

cakñur-ädi-vat tu tat saha çiñöhyädibhyaù

cakñuù - the eyes; ädi - beginning with; vat - like;tu - indeed; tat - that; saha - with; çiñöhyä - teaching;ädibhyaù - because of beginning with.

Indeed, it is like the eyes and other senses, because it is taught along with the senses.

Purport by Çréla Baladeva Vidyäbhüñaëa

Here the word "tu" (indeed) is used to dispel doubt. The präëa (life-force) is an instrument used by the individual spirit soul. It is like the eyes or the other senses. Why is that? The sütra explains: "Because it is taught along with the senses." The präëa is described along with the eyes and senses. Things of a like nature are generally described together. as example of that is the Båhadratha meters, which are described together. This is also confirmed by the use of the word ädi" (beginning with) in the sütra.

That the präëa is here grouped with the senses is seen in the following passage:

yatra väyaà mukhyaù präëaù sa eväyaà madhyamaù präëaù

"There is a principle präëa and there is a secondary präëa."

In this way the idea that the präëa is the independent spirit soul is refuted.

Adhika7

The Principal Präëa (Life-Force) is the Primary Instrument of the Soul

Introduction by Çréla Baladeva Vidyäbhüñaëa

Here someone may object: Is it not so that if it is to be counted among the senses, the principal präëa must have a function to perform where it assists the soul? The principal präëa has no such function. Also, if the principal präëa is one of the senses, then the senses, beginning with the eyes, would be twelve in number.

In the following words the author of the sütras answers this objection.

Sütra 11

akaraëatväc ca na doñas tathä hi darçayati

akaraëatvät - because of not having a sepcific function; ca - and; na - no; doñaù - fault; tathä - so;hi - indeed; darçayati - shows.

Also, there is no fault in not having a function, for the scriptures show it.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "ca" (also) is used to answer the previous objection. The word "karaëa" here means activity". It is not a defect on the part of the präëa that is has no specific function to assist the soul, for it does have an important function in that it is the support and the resting place of the physical senses. That is the meaning here. In the following passage, the Chändogya Upaniñad (5.1.1) shows this:

atha ha präëä aham çreyasi vyüdire. . . .

"The senses argued among themselves. Each one said: `I am the best.' They then approached their father, Lord Brahmä, and asked him, `O lord, who among us is the best?' Brahmä replied, `He whose departure causes the greatest calamity for the body is the best.

"Then the voice departed from the body and stayed away for an entire year. When he returned, he asked: `How is it that you were able to live without me?' Although it could not speak, still the body could breathe with the präëa, see with the eyes, hear with the ears, and think with the mind. Then the voice again entered the body.

"Then the eyes departed from the body and stayed away for an entire year. When they returned, they asked: `How is it that you were able to live without me?' Although it could not see, the bodycould breathe with the präëa, speak with the voice, hear with the ears, and think with the mind. Then the voice again entered the body.

"Then the ears departed from the body and stayed away for an entire year. When they returned, they asked: `How is it that you were able to live without us?' Although it could not hear, still the body could breathe with the präëa, see with the eyes, speak with the voice, and think with the mind. Then the ears again entered the body.

"Then the mind departed from the body and stayed away for an entire year. When he returned, he asked: `How is it that you were able to live without me?' Although it could not think, still the body could breathe with the präëa, see with the eyes, speak with the voice, and hear with the ears. Then the mind again entered the body.

"When the präëa was about to depart it began to uproot all the senses. It became like a spirited horse uprooting the posts to which it is tethered. Then the other senses appealed to the präëa, "Please do not go. Please stay with us. You are the best of all of us."

In this way it is seen that the principal präëa has an important function to perform in relation to the spirit soul. The soul is the enjoyer and the performer of actions. The soul is like a king, the senses his royal attendants, and the principal präëa his prime minister, who helps attain the king's objectives. In this way the präëa is the most important of the soul's instruments. However, the präëa is still not independent of the soul itself.

Adhikaraëa 8

The Principal Präëa Has Five Functions

Introduction by Çréla Baladeva Vidyäbhüñaëa

In the Båhad-äraëyaka Upaniñad (1.5.3) it is said:

sa eña väyuù païca-vidhaù präëo 'päno vyäna udänaù samänaù

"The präëa is air. There are five präëas: präëa, apäna, vyäna, udäna, and samäna."

Saàçaya (doubt): Are these five, beginning with apäna, different from präëa, or are they merely different functions of präëa?

Pürvapakña (the opponent speaks): Because they have different names and functions, therefore they are different.

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

Sütra 12

païca-våttir mano-vad vyapadiçyate

païca - five; våttiù - functions; manaù - the mind;vat - like; vyapadiçyate - is said.

Like the mind, it is said to have five functions.

Purport by Çréla Baladeva Vidyäbhüñaëa

The präëa is one, although it assumes five different functions when present in the different places, such as the heart, of the body. In this way the präëa is described. In this way these are different functions of präëa and not different präëas themselves. Because these functions are different, therefore different names are employed. Still, there is no difference in their natures. In the Båhad-äraëyaka Upaniñad (1.5.3) it is said:

präëo 'päno vyäna udänaù samäna iti. etat sarvaà präëa eva.

"There are five präëas: präëa, apäna, vyäna, udäna, and samäna. These five are all one präëa."

In this way präëa is like the mind. In the Båhad-äraëyaka Upaniñad(1.5.3) it is said:

kämaù saìkalpo vikalpo vicikitsä çraddhä dhåtir adhåtir hrér dhér bhér ity etat sarvaà mana eva.

"The mind's functions are: desire, determination, doubt, error, faith, steadfastness, unsteadiness, shame, intelligence, and fear. All these are mind."

All these have different functions and different names, but they are not different from mind itself. They are the various functions of the mind. In the yoga-çästra, also, it is said that the mind has five functions. This is the meaning of the scriptures, either hinted at or explicitly shown in the texts.

Adhika9

The Principal Präëa Is Atomic

Introduction by Çréla Baladeva Vidyäbhüñaëa

Saàçaya (doubt) Is the principal Präëa atomic or all-pervading?

Pürvapakña (the opponent speaks): In the Båhad-äraëyaka Upaniñad (1.3.22) it is said:

sama ebhis tribhir lokaiù

"Präëa is equal to the three worlds."

This and other passages of Çruti-çästra declare that präëa is all-pervading.

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

Sütra 13

aëuç ca

aëuù - atomic; ca - also.

It is also atomic.

Purport by Çréla Baladeva Vidyäbhüñaëa

The principal präëa is also atomic in size. This is so because the Çruti-çästras declare that the principal präëa leaves (the material body at the time of death). Scriptural passages describing the principal präëas as atomic should be understood to mean that living entities everywhere are dependent on the principal präëa.

Adhika10

The Supreme Personality of Godhead is the Moving Force Behind the Präëa

Introduction by Çréla Baladeva Vidyäbhüñaëa

In the Båhad-äraëyaka Upaniñad it is said:

supteñu väg-ädiñu präëa eko jägarti.

In this way the function of the principal präëa is described. The functions of the secondary präëas are described in the following passage:

sapteme lokä yeñu saïcaranti

"The päëas move in seven realms."

Thus the secondary präëas move among the senses.

Saàçaya (doubt): Do the secondary präëas move by their own power among the senses, or does something else create the movement of the präëas? Are the präëas moved by the demigods, the individual spirit soul, or the Supreme Personality of Godhead?

Pürvapakña (the opponent speaks): Endowed with the power of action, the präëas move themselves. Or perhaps the demigods move them. In the Aitareya Upaniñad (2.4) it is said:

agnir väg bhütvä mukhaà präviñad

"Becoming speech, Agnideva entered the mouth." Or perhaps the individual spirit soul moves the präëas. This may be so because the präëas are instruments the soul uses to attain enjoyment.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion. Sütra 14

jyotir-ädy-adhiñöhänaà tu tad ämananät

jyotiù - effulgence; ädy-adhiñöhänam - the supreme ruler; tu - indeed; tat - that; ämananät - because of the description.

Indeed, light is the controller, because that is the description.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (indeed" is used here to dispel doubt. The word "jyotiù" (light) here means "the Supreme Personality of Godhead". He is the mover (adhiñöhänam) of the präëas. The affix lyuö in the word adhiñöhänam" makes it mean "the mover". Why is the Supreme Personality of Godhead the mover of the präëas? The sütra explains: "Because that is the description". This means "Because it is understood that the Supreme Personality of Godhead, as the all-pervading Supersoul, moves the präëas and senses. In the Båhad-äraëyaka Upaniñad (3.7.16) it is said:

yaù präëeñu tiñöhan

"The Supersoul stays in the midst of the präëas and moves them."

That the demigods and the individual spirit soul may also move the präëas is not disputed here, but the präëas cannot move themselves, for they are only inert matter.

Hoping to enjoy, the individual spirit soul also moves the präëas. That is described in the next sütra.

Sütra 15

präëavatä çabdät

präëavatä - by the person who possesses the präëas; çabdät - because of the Çruti-çästra.

By the person who possesses the präëas, because of the Çruti-çästra.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "präëavatä" (the person who possesses the präëas) refers here to the individual spirit soul. Hoping to enjoy, the spirit soul moves the präëas and senses. Why is that? The sütra explains: "çabdät" (because of the Çruti-çästra). In the Båhad-äraëyaka Upaniñad (2.1.18) it is said:

sa yathä mahä-räjo jänapadän gåhétvä sve janapade yathä-

kämaà parivartate evam evaiña etat präëän gåhétvä sve çarére yathä-kämaà parivartate.

"As a great king rules the subjects in his kingdom, so the individualspirit soul rules the präëas in his body."

This is the gist of the matter: The Supreme Personality of Godhead is the supreme ruler of the präëas and the demigods and the individual spirit soul also rule the senses. The former (the demigods) rule the präëas and senses by enabling them to act, and the latter (the individual spirit souls) rule the präëas and senses with the hope of attaining enjoyment. By exerting their wills, the individual souls thus move the präëas.

There is no alternative to this description. This the author of the sütras explains in the following words.

Sütra 16

tasya ca nityatvät

tasya - of this; ca - and; nityatvät - because of eternality.

Because this is eternal.

Purport by Çréla Baladeva Vidyäbhüñaëa

Because He has an eternal relationship with them, the all-powerful Supersoul is the actual controller and mover of them. He should be considered the primary mover and controller. This is confirmed in the words of the Antaryämi-brähmaëa (Båhad-äraëyaka Upaniñad 3.7).

Adhika11

The Principal Präëa Is Not a Sense

Introduction by Çréla Baladeva Vidyäbhüñaëa

In this subject another doubt is raised.

Saàçaya (doubt): Are the principal präëa and the other präëas also senses?

Pürvapakña (the opponent speaks): Because they assist the individual spirit soul, all the präëas are considered to be senses.

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

Sütra 17

ta indriyäëi tad vyapadeçäd anyatra çreñöhät

te - they; indriyäëi - senses; tat - that;vyapadeçät - because of the description; anyatra - otherwise; çreñöhät - from the best.

They are senses, for that is the description. Only the principal one is not.

Purport by Çréla Baladeva Vidyäbhüñaëa

With the sole exception of the principal präëa, the präëas are all senses. Why is that? The sütra explains: "For that is the description." In the Muëòaka Upaniñad (2.1.3) it is said:

etasmäj jäyate präëaù

manaù sarvendriyäëi ca

"From the Supreme Personality of Godhead are born the principal präëa, the mind, and the senses."

In this way, with the sole exception of the principal präëa, the präëas are the senses, such as the ears and the others. In the Småti-çästra it is said:

indriyäëi daçaikaà ca

"There are eleven senses."

In another place in the Çruti-çästra it is said:

präëo mukhya sa tv anindiriyam

"The principal präëa is not a sense."

Here someone may object: Is it not so that in the Båhad-äraëyaka Upaniñad (1.5.21) it is said:

hantasyaiva sarve rüpam asämetyetasyaiva sarve rüpam abhavat.

"The senses then assumed the form of the principal präëa. They all assumed his form."

Because the secondary präëas are senses and because the secondary präëas are merely functions of the principal präëa, therefore the principal präëa is also a sense. How can you claim, then, that the principal präëa is not a sense?

To the this objection the author of the sütras gives the following reply.

Sütra 18

bheda-çruteù

bheda - difference; çruteù - from Çruti-çästra.

Because the Çruti-çästra says it is different.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Muëòaka Upaniñad (2.1.3) it is said:

präëo manaù sarvendriyäëi

"From the Supreme Personality of Godhead are born the principal präëa, the mind, and all the senses."

In this way, because it is mentioned apart from the senses in this passage, the principal präëa is clearly different from the senses. That is the meaning here.

Here someone may doubt: The mind is also mentioned apart from the senses in this passage. It must be that the mind is not a sense.

This doubt is answered by the following words of Bhagavad-gétä (15.7):

manaù ñañöhéndiyäni

"The mind is one of the six senses."

Lord Kåñëa also declares (Bhagavad-gétä 10.22):

indriyäëäà manaç cäsmi

"Of the senses I am the mind."

Sütra 19

vailakñaëyäc ca

vailakñaëyät - because of different qualities; ca - also.

Also because of different qualities.

Purport by Çréla Baladeva Vidyäbhüñaëa

During sleep the principal präëa is active, but the ears and other senses are not. The principal präëa supports the body and senses, but the senses are only instruments for perception and work. In these ways the principal präëa and the senses have different qualities. Thus it is said that as the individual spirit souls are dependent on the Supreme Personality of Godhead, so the senses are dependent on the principal präëa.

Adhika12

The Forms of the Material World Are Created by the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

The scriptures declare that the material elements, the senses, everything else in the material world, and the individual spirit souls also, are all manifested from the Supreme Personality of Godhead. Now we will consider the question: Who created the individual forms (vyañöi) of this world?

After describing the creation of fire, water, and earth, the Chändogya Upaniñad (6.3.2-4) explains:

seyam devataikñata hantäham imäs tisro devatä anena jévenätmanänupraviçya näma-rüpe vyäkaraväëi täsäà tri-våtam ekaikaà karaväëéti. seyaà devatemäs tisro devatä anena jévenätmanänupraviçya näma-rüpe vyäkarot täsäà tri-våtaà tri-våtam ekaikäm akarot.

"After creating the splendid elements of fire, water, and earth, the Supreme Personality of Godhead thought, `Now I shall enter these three splendid elements with the individual souls and thus I shall create names and forms. One by one, I shall make them three.' Then the Supreme Personality of Godhead entered those three splendid elements with the individual souls, created names and forms, and, one by one, made the splendid elements into three."

Saàçaya (doubt): Is this creation of names and forms the work of the Supreme Personality of Godhead or an individual spirit soul?

Pürvapakña (the opponent speaks): It is the work of an individual spirit soul. In the Chändogya Upaniñad the Lord says, "With an individual soul I shall create." The instrumental case here is not used in the sense of with". When the meaning of an agent is possible in this case it is not reasonable to accept a meaning that carries the sense of a preposition. Neither is the meaning of "an instrument" possible here, for the Supreme Personality of Godhead can do anything simply by His will and therefore He has no need is employ an individual spirit soul to do anything. Neither can it be said that in this situation the entrance into the creation is done by an individual spirit soul and the creation of names and forms is done by the Supreme Personality of Godhead, for the use of the indeclineable past participle here indicates that the entrance and the act of creation were both performed by the same agent. Neither is the use of the first-person in the verb vyäkaraväëi" (I shall create) inappropriate here, for it is like saying, "With a spy I will enter the enemy army and see it." Neither isall this merely my own idea, for the Çruti-çästra declares:

viriïco vä idaà virecayati vidadhäti brahmä väva viriïca etasmäd dhéme rüpa-nämané

"the demigod Brahmä is called viriïca because he organizes (virec) the material universe. From him have come the names and forms of the material universe."

The Småti-çästra also declares:

näma-rüpe ca bhütänäm

"The demigod Brahmä created the names and forms of the creatures in the universe."

Therefore the creation of names and forms was done by an individual spirit soul.

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

Sütra 20

saàjïä-mürti-kl_ptiç ca tri-våt kurvata upadeçät

saàjnä - names; mürti - forms; kl_ptiù - creation;ca - and; tu - but; tri-våt - in three parts; kurvate - does;upadeçät - from the teaching.

But the creation of names and forms in groups of three is done by the creator, for that is the teaching.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but) is used here is begin the refutation of the opponent's argument. Here the word saàjïä-mürti" means "names and forms" and the word "klptiù" means "creation". The words "tri-våt kurvataù" (done by the creator) indicate that this creation was done by the Supreme Personality of Godhead Himself and not by an individual spirit soul. Why is that? The sütra explains:

upadeçät" (because that is the teaching). Thus the scriptures affirm that this creation was done by the Supreme Personality of Godhead. Thus the creation of threes and the creation of names and forms were both done by the same creator. That is the meaning. The creation of threes was effected in the following way:

tréëy ekaikaà dvidhä kuryät

try-ardhäni vibhajed dvidhä

tat-tan-mukhyärdham utsåjya

yojayec ca tri-rüpatä

"The creator divides in half each of the three elements. Three of these halves He then divides in half again. Then He joins the smaller halves to the larger halves. In this way the compound elements, made of three parts, are created."

This is like the process called païcé-karaëa. It cannot be said that this creation of threefold compound elements is within the power of the demigod Brahmä. That is so because Brahmä was born after the universal egg had been created from these threefold compound elements made of fire, water, and earth. This is corroborated by Manu-saàhitä (1.9):

tasminn aëòe 'bhavad brahmä

sarva-loka-pitämahaù

"Brahmä, the grandfather of all the worlds, was born in the egg of the universe.

Therefore the creation of names and forms and the creation of threefold compound elements were both done by the same creator. It should not be thought, because of the sequence apparently described in the text, that the creation of names and forms preceded the creation of threefold compound elements. The creation of threefold compound elements came first, and only after that creation the creation of name and forms was effected. The universal egg cannot be created by the elements of fire, water and earth before those elements are compounded in the three ways. That this is not possible is described in the following words of Çrémad-Bhägavatam (2.5.32-33):

yadaite 'saìgatä bhävä

bhütendriya-mano-guëäù

yadäyatana-nirmäëe

ne çekur brahma-vittama

"O Närada, best of the transcendentalists, the forms of the body cannot take place as long as these created parts, namely the elements, senses, mind, and modes of nature, are not assembled.*

tadä saàhatya canyonyaà

bhagavac-chakti-coditäù

sad-sattvam upädäya

cobhayaà sasåjur hy adaù

"Thus when all these became assembled by the force of the energy of the Supreme Personality of Godhead, this universe certainly came into being by accepting both the primary and secondary causes of creation."*

The process of païcé-karaëa is also described here. In this way the creation should be understood. In the process of païcé-karaëa each of the five elements is divided in half, half of the halves are again divided in half, and the smaller halves are then joined with the larger in compound elements. In Chändogya Upaniñad(6.5.1) it is said:

annam açitaà tridhä vidhéyate

"When food is eaten it is transformed in three ways."

This transformation is completely different from the threefold combination of earth and the other elements previously described. Therefore this passage cannot be used to support the theory that the individual spirit soul is the creator of the names and forms of this world. The scriptural passage uses the phrase "ätmanä jévena". By thus placing these two words in apposition, it is clear that the word "jéva" (individual soul) here means "by the Supreme Personality of Godhead, whose potency is the individual spirit souls". In a similar way the passage beginning with the words virïco vä" is also explained. Understood in this way the indeclineable past participle "praviçya" and the third-person verb following it can be understood in their primary meanings without any difficulty. In this way it is easily seen that the two actions described by the words "praviçya and "vyäkaraväëi" are certainly performed by the same agent. Therefore it is certainly the Supreme Personality of Godhead who performed the act of creation described in the verb "vyäkaraväëi". This is corroborated by the following words of Taittiréya Araëyaka (3.12.16):

sarväëi rüpäëi vicitya dhéro

nämäni kåtväbhivadan yad äste

"The all-knowing Supreme Personality of Godhead created all forms and names."

Adhika13

The Vehicles of the Soul Are Made of Earth

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now the nature of the material body, which is called by the name "mürti" will be examined. In the Båhad-ärayaìka (3.2.13) it is said that the material body is made of earth:

çaréraà påthivém apy eti

"The material body becomes earth."

However, in the Kauëòinya-çruti it is said that the material body is made of water:

adbhyo hédam utpadyate äpo väva mäàsam asthi ca bhavanty äpaù çaréram äpa evedaà sarvam.

"From water the material body is created. Water becomes transformed into flesh and bones. The entire body is water."

Another text of the Çruti-çästra claims that the material body is made of fire:

saù agner deva-yonyäù

"The demigods' bodies are made of fire."

Saàçaya (doubt): What is the truth here?

Pürvapakña (the opponent speaks): One text says the material body is made of earth, another says it is made of water, and another that it is made of fire. Because the scriptures give these three differing explanations, the truth cannot be ascertained.

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

Sütra 21

mäàsädi bhaumaà yathä-çabdam itarayoç ca

mäàsa - flesh; ädi - beginning with; bhaumam - earth; yathä - as; çabdam - the Çruti-çästra; itarayoù - of the othertwo; ca - also.

As the Çruti-çästra says, the flesh and other ingredients are made of earth. It also so for the other two.

Purport by Çréla Baladeva Vidyäbhüñaëa

Flesh and other ingredients are made of earth. However, blood is made of water, and bones are made of fire. This is described in the Çruti-çästra (yathä-çabdam). In the Garbha Upaniñad it is said:

yat kaöhiëaà sä påthivé yad dravaà tad äpo yad uñëaà tat tejaù

"What is hard in the body is made of earth, what is liquid is made of water, and what is hot is made of fire."

In this way it is proved that all material bodies are made of these three elements.

Here someone may object: If the material elements are all compounded of three elements, none of the elements pure, but all of them mixtures of elements, then why do the scriptures say, "This part of the body is made of fire, this part is made of water, and this part is made of earth."?

To this objection the author of the sütras gives the following reply:

Sütra 22

vaiçeñät tu tad-vädas tad-vädaù

vaiçeñät - because of the specific nature; tu - but; tat - of that; vädaù - statement; tat - of that; vädaù - statement.

Because of its specific nature, thus it is so said. Thus it is so said.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but) is used to dispel doubt. Everywhere in the material world the elements are arranged in threefold compounds with one element predominating. The elements are therefore named according to the predominating element. The word "tad-vädaù" is repeated to indicate the end of the chapter.

Epilogue

vardhasva kalpäga samaà samantät

kuruñva täpa-kñatim äçritänäm

tvad-aìga-saìkérëi-karäù paräs tä

hiàsrä lasad-yukti-kuöhärikäbhiù

O tree that fulfills all desires, please extend yourself in all directions. To they who take shelter of you please give the shade that stops all troubles. The glistening axes of logic have now cut away the underbrush that chokedyou.

Baladeva Vidyabhusana