na vinā sādhanair
devo
jñāna-vairāgya-bhaktibhiḥ
dadāti sva-padaṁ
śrīmān
atas tāni budhaḥ śrayet
“The glorious Supreme Personality of Godhead does not give residence in His abode to they who do not follow the path of devotion, knowledge, and renunciation. Therefore the wise should take shelter of that path.”
The previous two Adhyāyas explained the truth that the entire Vedānta philosophy describes the Supreme Personality of Godhead, who is the only creator of the material world, completely faultless, a jewel mine of transcendental virtues, eternal, full of knowledge and bliss, the supreme person, meditated on by they who seek liberation. In those chapters all opposing views were refuted, and the real nature of the Supreme was described.
This third Adhyāya describes the spiritual practices that should be followed in order to attain the Supreme Personality of Godhead. The most important of these are thirst to attain the Supreme Lord, and a disinterest in what has no relation to the Lord. That is explained in the first two pādas.
In the First Pāda, the various defects of material existence are explained to show that one should renounce the world. In this connection the description of the soul’s travels from one kind of material body to another kind of material body are quoted from the Pañcāgni-vidyā chapter of the Chāndogya Upaniṣad. In the Second Pāda, the Lord’s many glories and virtues will be described to show that one should love the Supreme Lord.
Viṣaya [thesis or statement]: The Pañcāgni-vidyā portion of the Chāndogya Upaniṣad [Adhyāya 5, khaṇḍas 3-10] describes the individual soul’s departure for another world and return to this world. The whole passage is given below for reference:
Śvetaketu Āruṇeya went to an assembly of the Pañcālas. Pravāhana Jaibali said to him: “Boy, has your father instructed you?” “Yes, Sir,” he replied.
“Do you know what place men go to when they leave this world?” “No, Sir,” he replied. “Do you know how they return again?” “No, Sir,” he replied. “Do you know where the path of the devas and the path of the forefathers diverge?” “No, Sir,” he replied.
“Do you know why the world never becomes full?” “No, Sir,” he replied. “Do you know why the fifth libation of water is called man?” “No, Sir,” he replied.
“Then why did you say you had been instructed?How could anybody who did not know these things say that he had been instructed?” Then the boy went sorrowfully back to the place of his father and said, “Though you had not instructed me, you said that you had instructed me.”
“That Rājanya asked me five questions, and I could not answer one of them.” The father said: “As you have told me these five questions of his, I do not know any one of them. If I knew them, how should I have not told you?”
Then Gautama went to the king’s place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly. The king said to him, “Sir, Gautama, ask a boon of such things as men possess.” Gautama replied, “Such things as men possess may remain with you. Tell me the answers to the to the questions you addressed to the boy.”
The king was surprised and said to him, “Stay with me for some time. As to what you have asked me, Gautama, this knowledge did not go to any brāhmaṇa before you, therefore this knowledge belonged to the kṣatriya class alone.” Then he began:
“O Gautama, the altar on which the sacrifice is offered is the world of heaven; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the stars. On that altar the devas (or the prāṇas represented by Agni, etc.) offer the śraddhā libation consisting of water. From that oblation arises the sparkling soma.
“O Gautama, the altar is Parjanya (the deva of rain). Its fuel is the air itself, the smoke the clouds, the light the lightning, the coals the thunderbolt, the sparks the thunder. On that altar the devas offer the sparkling soma; from that oblation arises rain.
“O Gautama, the altar is the earth. Its fuel is the year, the smoke the sky, the light the night, the sparks the intermediate quarter. On that altar the devas (prāṇas) offer rain; from that oblation arises food, corn, grains, etc.
“O Gautama, the altar is man; its fuel is speech, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. On that altar the prāṇas offer food; from that oblation arises semen.
“O Gautama, that altar is woman; on that altar the prāṇas offer semen; from that oblation arises the embryo.
“For this reason the water of the fifth oblation is called man. This embryo, gestating in the womb for nine months, more or less, is born. When born, he lives whatever the length of his life may be. When he has departed, as appointed in the scriptures, his friends carry him to the funeral pyre, from whence he came, from whence he sprang.
“Those who know this, even though they may be gṛhasthas [householders], and those in the forest who follow faith and austerity, the vānaprasthas and the parivrājakācāryas who do not yet know the Supreme Personality of Godhead, go to light; from light to day, from day to the śukla-pakṣa [bright fortnight of the Moon], from the śukla-pakṣa to the uttarāyana [the six months when the Sun travels in the north], from the uttarāyana to the year, from the year to the Sun, from the Sun to the Moon, from the Moon to the lightning. There is a person there who is not human; he leads to the Brahman. This is the path of the devas.
“Those who, living in a village, practice a life of sacrifice, works of public utility and live by begging alms, go to the smoke, from the smoke to the night, from the night to the kṛṣṇa-pakṣa [dark fortnight of the Moon], from the kṛṣṇa-pakṣa to the dakṣiṇayana [the six months when the Sun travels in the south]; but they do not reach the year. From the months they go to the world of the forefathers, from the world of the forefathers to the ether, from the ether to the moon. That is the sparkling soma. Here they are eaten by the devas; yes, the devas eat them.
“Having dwelt there until their good karma is consumed, the return again the way they have come, to the ether, to the air. Then the sacrificer, having become air, becomes smoke; having become smoke, he becomes mist. Having become mist, he becomes a cloud; having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesame and beans. The escape from there is beset with great difficulties. For whichever persons eat that food and beget children, he takes birth among them and becomes like them.
“Those whose conduct in his previous lives has been good will quickly attain some good birth, like that of a brāhmaṇa, kṣatriya or vaiśya. But he whose conduct has been evil will quickly attain an evil birth: a keeper of a dog, keeper of a hog or even a caṇḍāla [dog-eater].
“There are many small creatures—flies, worms, etc.—which do not travel on either of these paths, but who constantly die and are reborn. Theirs is a third world. Therefore the world never becomes full. Thus let a man take care to live a pious and holy life, and thus the following śloka is said:
“A man who steals gold, who drinks alcohol, who dishonor’s his guru’s bed, who kills a brāhmaṇa or who associates with such people, falls down into the animal species; but he who knows the five sacrificial fires is not defiled by sin, even though he associates with sinners. He who knows is pure, clean, and attains the worlds of the blessed, yea, he attains the worlds of the blessed.”
Saṁśaya [doubt]: When the individual soul goes to the next world does he take his subtle body with him or not?
Pūrvapakṣa [the opponent speaks]: The soul does not take the subtle body with him.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
tad-antara-pratipattau raṁhati sampariṣvaktaḥ praśna-nirūpaṇābhyām
tat – of that; antara – of another; pratipattau – in the attainment; raṁhati – goes; sampariṣvaktaḥ – embraced; praśna – from the questions; nirūpaṇābhyām – and answers.
In going to another body, the soul is embraced [by the subtle body]. This is so from the questions and answers [in the above-quoted passage of the Chāndogya Upaniṣad].
Here tad means “the body.” That meaning is taken from the word mūrti in Sūtra 2.4.20. When the soul leaves one gross material body and enters another, he takes the subtle body with him. How is that known? It is known from the questions beginning in Chāndogya Upaniṣad 5.3.3 and answers beginning in 5.4.1. Here is the gist of that passage:
A king named Pravāhaṇa, who was the ruler of Pañcāla-deśa, asked five questions of a brāhmaṇa boy named Śvetaketu who had come to his court. These questions concerned:
1. The destination of they who perform pious deeds,
2. The way these persons return to the earth,
3. They who do not attain that world,
4. How the path to the devas and the path to the pitās are different paths, and
5. The question expressed in these words [Chāndogya Upaniṣad 5.3.3]:
vettha yathā pañcamyāṁ āhutāv āpaḥ puruṣa-vacaso bhavanti
“Do you know why the fifth libation is called puruṣa?
Unhappy because he did not know the answer to these questions, the boy approached his father, Gautama Muni, and expressed his sorrow. The father also did not know the answers and, wishing to learn them, approached Pravāhaṇa. Pravāhaṇa wished to give wealth to his guest, but Gautama begged from him the alms of the answers to the five questions.
Answering the last question first, Pravāhaṇa described [Chāndogya Upaniṣad 5.4.1] the five fires: 1. heaven, 2. rain, 3. earth, 4. man, and 5. woman. Then he described the five libations for these fires: 1. śrāddha, 2. soma, 3. rain, 4. food, and 5. semen. The priests offering all these libations are the devas. The homa [yajña] here is the devas’ throwing of the spirit soul, which is enveloped in its subtle body, up to the celestial worlds [dyuloka] so he may enjoy celestial pleasures.
The devas here are the senses of the soul who has passed through death. These devas offer śrāddha in the fire of the celestial world. That śrāddha becomes a celestial body named somarāja, a body suitable for enjoying celestial pleasures.
When the time of enjoyment is over, the devas offer a yajña where this body is placed in the fire of parjanya and transformed into rain. The devas then offer a yajña where that rain is placed in the fire of earth and transformed into grains. The devas then offer a yajña where those grains are placed in the fire of a man’s food and transformed into semen. The devas then offer a yajña where that semen is placed in the fire of a woman’s womb and transformed into an unborn child. In that way the question was answered with the words [Chāndogya Upaniṣad 5.9.1]:
iti tu pañcamyām āhutāv āpaḥ puruṣa-vacaso bhavanti
“Thus the fifth libation is called puruṣa.”
In this sequence it is seen that in the fifth libation semen is offered in the fire of a woman’s womb, and the result is a material body, which is thus called puruṣa. That is the meaning.
In this description it is thus seen that the soul leaves one gross material body accompanied by the subtle material body, goes to the celestial world, falls from there, and again enters a woman’s womb still accompanied by the same subtle material body.
Here someone may object: “The word āpaḥ [water] is used here with the word puruṣa. How, then, can it be that the soul is accompanied by all the elements of the subtle material body?”
In the following words the author of the sūtras answers this objection.
try-ātmakatvāt tu bhūyastvāt
tri-ātmakatvāt – because of being threefold; tu – but; bhūyastvāt – because of being prominent.
But because of being threefold and because of being prominent.
The word tu [but] is used here to dispel doubt.
The other elements go because the water here is threefold, a compound of three elements. Because the semen, which is the seed of the material body, is primarily water, therefore it is proper to call it water. In the Smṛti-śāstra it is said:
tāpāpanodo bhūyastvam ambhaso vṛttayas tv imāḥ
“Because it has the power to remove heat, water is said to predominate.”
In this way the water is prominent.
prāṇa-gateś ca
prāṇa – of the pranas; gateḥ – of the departure; ca – and.
Also because of the prāṇas’ departure.
When the soul enters another material body the prāṇas also come. This is described in Bṛhad-āraṇyaka Upaniṣad [4.4.2]:
tam utkrāmantaṁ prāṇo ‘nūtkrāmati prāṇam anūtkrāmantaṁ sarve prāṇā anūtkrāmanti.
“When the soul departs, the principal prāṇa follows. When the principal prāṇa departs, the other prāṇas follow.”
The prāṇas cannot exist without taking shelter of a maintainer. They take shelter of the elements of the subtle material body. Therefore it must be accepted that the subtle material body accompanies the soul. That is the meaning.
agny-ādi-gati-śruter iti cen na bhāktatvāt
agni – fire; ādi – beginning; gati – going; śruteḥ - from the Śruti-śāstra; iti – thus; cet – if; na – not; bhāktatvāt – because of being a metaphor.
If it is said that the Śruti-śāstras describe the departure of fire and other elements, then I reply: It is not so, because it is a metaphor only.
Here someone may object: “Is it not so that in the Bṛhad-āraṇyaka Upaniṣad it is said:
yasyāsya puruṣasya mṛtasyāgniṁ vāg apy eti vātaṁ prāṇaś cakṣur ādityaṁ manaś candraṁ diśaḥ śrotraṁ pṛthivīṁ śarīram ākāśam ātmauṣadhīr lomāni vanaspatīṇ keśā apsu lohitaṁ ca retaś ca nidhīyate.
“When a person dies his speaking power enters the fire, his breath enters the wind, his eyes enter the sun, his mind enters the moon, his ears enter the directions, his body enters the earth, his soul enters the ether, the hairs of his body enter the plants and herbs, the hairs of his head enter the trees, and his blood and semen enter the waters.”
Therefore the speech and other faculties enter the fire and other objects. They cannot possibly accompany the departing soul. That is the verdict of the Śruti-śāstra.”
If this is said, then I reply: No. It is not so. Why not? The sūtra explains: bhāktatvāt [because it is a metaphor only]. It is not directly seen that “the hairs of the body enter the plants and herbs, and the hairs of the head enter the trees,” as this passage declares. Therefore this passage’s description of the entrance into fire and other elements is a metaphor only. Because all these are placed together in a single passage it is not possible to say one part is metaphor and another part is not metaphor. It is not seen that the bodily hairs jump from the body and enter the plants and herbs. Therefore at the time of death the voice and other faculties temporarily cease being useful to the soul, but they do not leave. They accompany the soul. That is the conclusion of the Śruti-śāstra.
prathame ‘śravaṇād iti cen na tā eva hy upapatteḥ
prathame – in the first; aśravaṇāt – because of not being described in the Śruti-śāstra; iti – thus; cet – if;na – not; tāḥ – they; eva – indeed; hy – indeed; upapatteḥ – because of being appropriate.
If it is said that in the beginning there is no description, then I reply: It is indeed that, because that is appropriate.
Here someone may object: “If the five libations were all water, then it would be possible to say that in the fifth libation the soul departs accompanied by water. However, this is not so. It is not said that in the first libation water is offered into fire. There it is said that śraddhā is offered. It says:
tasminn agnau devāḥ śraddhāṁ juhvati
“The devas offer a yajña, placing śraddhā in the fire.”
The word śraddhā [faith] refers to a particular state of mind. It never means water. The word soma and other words may be interpreted to mean water, but is it not possible to interpret the word śraddhā to mean water. Therefore the departing soul is not accompanied by water.”
If this is said, then I reply: No. It is not so. The śraddhā offered into fire in the beginning here is indeed water. Why is that? The sūtra explains: upapatteḥ [because it is appropriate]. It is appropriate in the context of this question and answer. The question here is: “Do you know why the water in the fifth libation is called puruṣa?” From this is is seen that all the offerings into the fire here are water. Then, in the beginning of the reply it is said: Śraddhā is offered into the fire.” If the word śraddhā here does not mean water, then the answer does not properly reply to the question. That is the meaning. Water is offered in these five libations. Because water is clearly offered in the last four, it is appropriate that it also be offered in the first. It is seen that the offerings of soma, rain, and the others are clearly all caused by śraddhā. Because the cause must be like the effect, therefore, the offering of śraddhā must also be water. Therefore the word śraddhā here means water. The Śruti-śāstra [Taittirīya-saṁhitā 1.6.8.1] explains:
śraddhā vā āpaḥ
“The word śraddhā means water.”
Therefore the word śraddhā here does not refer to a condition of the mind. The meaning of a condition of the mind is not appropriate in this context of offering yajñas. In this way it is shown that the departing soul is certainly accompanied by water.
Here someone may object: “In this part of the Śruti-śāstra it said that the water departs, but it is not said that the soul departs. The soul is not mentioned in this passage.”
To remove this doubt the author of the sūtras gives the following reply.
aśrutatvād iti cen na iṣṭādi-kāriṇāṁ pratīteḥ
aśrutatvāt – because of not being described in the Śruti-śāstra; iti – thus; cet – if; na – not; iṣṭādikāriṇām – by they who perfom pious deeds; pratīteḥ – because of the understanding.
If it is said that this is not proved in the Śruti-śāstra, then I reply: No, because this is understood to be about they who perform pious deeds.
The word aśrutatva here means “unproved.” The passage in the Chāndogya Upaniṣad describes the travel to the moon of they who perform pious deeds. The passage states [Chāndogya Upaniṣad 5.10.3-4]:
atha ya ime grāme iṣṭāpūrte dattam ity upāsate te dhūmam abhisamviśanti. . . ākāśāc candramasam eṣa somo rājā.
“They who perform pious deeds in their village enter the smoke, ... and then they go from the sky to the moon planet, where the become the king of soma. In this way they who perform pious deeds go to the moon and become known as Somarāja [the king of soma].”
About the fire and Devaloka it is said [Chāndogya Upaniṣad 5.4.2]:
devāḥ śraddhāṁ juhvati. Tasyāḥ āhuteḥ somo rājā sambhavati.
“The devas offer śraddhā in sacrifice. From that offering he becomes a king of soma.”
In this way śraddhā-śarīra [a body made of śraddhā] and somarāja [the king of soma] both refer to the same thing. They both mean a body, and in this context the word body means the individual spirit soul, because the soul takes shelter of a body. In this way it is understood that the departing soul is accompanied by water.
Here someone may object: “Is it not so that in the Chāndogya Upaniṣad [5.10.4] it is said:
eṣa somo rājā devānām annaṁ taṁ devā bhakṣayanti
“That king of soma is the devas’ food. The devas eat it.”
Because the Śruti-śāstra thus says that this king of soma is eaten by the devas it is not possible that the phrase ‘king of soma’ here refers to the individual spirit soul, for no one can eat the soul.”
If this is said, then the author of the sūtras gives the following reply.
bhāktaṁ vānātma-vittvāt tathā hi darśayati
bhāktam – metaphor; vā – or; an – not; ātma – the soul; vit – knowing; tvāt – because of the condition; tathā – so; hi – indeed; darśayati – shows.
Or it is a metaphor, because of ignorance of the Supersoul.
The word vā [or] is used here to dispel doubt. The word somarāja here refers to the individual spirit soul. The description that he becomes the devas’ food is only a metaphor. The soul is said to be the devas’ food because the soul serves the devas and thus pleases them. That is the meaning. The do this because they are ignorant of the Supersoul. The Śruti-śāstra shows that they who are ignorant of the Supersoul become servants of the devas. In Brhad-aranyaka Upanisad [1.4.10] it is said:
atha yo ‘nyāṁ devatām upāste anyo ‘sāv anyo ‘ham asmīti na sa veda yathā paśur eva sa devānām.
“A person who thinks, ‘I am different from the demigods’ worships the demigods. He becomes like an animal in the demigods’ service.”
Here is the meaning of this. It is not possible that the devas eat the individual souls. The meaning here is that the souls please the demigods and in this way become like food for them. They please the demigods by serving them. It is said:
viśo ‘nnaṁ rājñāṁ paśavo ‘nnaṁ viśām
“The vaiṣyas are the kṣatriyas’ food, and the cows are the vaiṣyas’ food.”
In this passage it is clear that the word ‘food’ is not used literally. It is used to mean ‘servant.’ If the word food were used in the literal sense, then the rules of the jyotistoma and other yajñas would all be meaningless. If the devas ate whomever went to Candraloka, why would the souls be so eager to perform yajñas and go there? In this way it is proved that the departing soul is accompanied by water.
Viṣaya [thesis or statement]: Following Chāndogya Upaniṣad 5.10.3, which describes how the soul that has performed pious deeds travels by the smoke and other pathways, attains Svargaloka, stays there for some time, and then again returns to the earth, is this passage [Chāndogya Upaniṣad 5.10.5]:
yāvat sampātum uṣitvāthaitam evādhvānaṁ punar nivartate.
“After staying there for some time his karma is exhausted and he again returns.”
Saṁśaya [doubt]: When he leaves Svargaloka, does the soul bring his past karma or not?
Pūrvapakṣa [the opponent speaks]: The soul stays in Svargaloka for as long as he has the results of past karma. This is described in Bṛhad-āraṇyaka Upaniṣad [4.4.6]:
prāpyāntam karmaṇas tasya
“He stays there until he reaches the end of his karma.”
This shows that the soul only falls when his past karma is completely exhausted. The word sampāta] [karma] is derived from the verb sampat [to ascend], as in the words sampatanty anena svargam [the instrument by which the souls ascend to Svargaloka]. The word anuśaya [which also means karma] is derived from the verb śiṣ [to remain] and means “that which remains after one has enjoyed.” It means “that which remains and pushes the soul to experience certain results.” In Svargaloka one uses up all his past karma, and therefore no further karma remains.”
Siddhānta [conclusion]: In the following words the author of the sūtras gives his conclusion.
kṛtātyaye ‘nuśayavān dṛṣṭa-smṛtibhyām
kṛta – of what is done; atyaye – at the end; anuśaya – karma; vān – possessing; dṛṣṭa – from the Śruti-śāstra; smṛtibhyām – from the Smṛti-śāstra.
At the end there is still karma, because of the statements of Śruti- and Smṛti-śāstras.
When the good karma of pious deeds performed to enjoy in Candraloka is exhausted, the enjoyment ends and the soul attains a new body to enter flames of suffering. In this way, when his good karma is exhausted, he falls down. How is that known? The sūtra explains: dṛṣṭa-smṛtibhyām: “By the statements of Śruti- and Smṛti-śāstras.” The Śruti-śāstra [Chāndogya Upaniṣad 5.10.7] explains:
tad ayaṁ ramaṇīya-caraṇābhyāso ha yat te ramaṇīyāṁ yonim āpadyeran brāhmaṇa-yoniṁ vā kṣatriya-yoniṁ vaiṣya-yoniṁ vā. Atha ya iha kapūya-caraṇābhyāso ha yat te kapūyām yonim āpadyeran śva-yoniṁ vā śūkara-yoniṁ vā cāṇḍāla-yoniṁ vā.
“When one acts piously, he attains a good birth. He is born as a brāhmaṇa or a kṣatriya or a vaiśya. When one acts sinfully, he attains a sinful birth. He is born as a dog, a pig, or an outcaste.”
Here the words ramaniya-caraṇa means ‘pious deeds.’ This refers to pious karma remaining after one has enjoyed pious karmas. The word abhyāsa means ‘repeated practice.’ This word is formed from the verb as, the preposition abhi and the affix kvip. The meaning of the word ha [indeed] is obvious. The word yat means ‘when.’ In this passage there are when-then clauses.
In the Smṛti-śāstra it is said:
iha punar-bhave te ubhaya-śeṣābhyāṁ niviśanti.
“Accompanied by the remnants of their good and bad karma, they again enter the world of repeated birth.”
In this way it is clear that the soul falling from Svargaloka still has past karma. This does not contradict the description in Chāndogya Upaniṣad 5.10.5 because that passage described only the exhaustion of the specific karmas that brought the soul to Svargaloka and not the exhaustion of other karmas.
Now the author of the sūtras describes the method of the soul’s descent.
yathetaṁ anevaṁ ca
yathā – as; itam – departed; an – not; evam – thus;ca – and.
Also, not as he went.
The soul, who still has karma, does not descend from Candraloka in the same way he rose to Candraloka. The words yathā itam mean ‘as he arrived.’ The word an-evam means ‘in a different way.’ The soul descends by the path of smoke and the path of ether. These paths were also traveled in the ascent. However, in the descent there is no mention of the night or other paths used in the ascent. Also, in the descent there is mention of the cloud and other paths not used in the ascent. Therefore the descent is not like [anevam] the ascent.
caraṇād iti cen na tad-upalakṣaṇārtheti kārṣṇājiniḥ
caraṇāt – by conduct; iti – thus; cet – if; na – not;tad- upalakṣaṇa-arthā – that meaning; iti – thus; kārṣṇājiniḥ – Kārṣṇājini.
If it is said to be by conduct, then Kārṣṇājini replies: No. Here it has the same meaning.
Here someone may object: “It is not so that the soul fallen from Svargaloka attains a new birth according to his past karma? The passage quoted here from the Śruti-śāstra uses the word ramaṇīya-caraṇa [good conduct]. The word caraṇa means ‘conduct.’ It has not the same meaning as anuśaya [karma]. The difference of the two words is seen in the following statement of Bṛhad-āraṇyaka Upaniṣad:
yathācārī yathākārī tathā bhavati
“As one performed caraṇa, and as one performed karma, so one attains an appropriate birth.”
To this I reply: There is no fault here to interpret the word caraṇa as a synonym of karma. Kārṣṇājini Muni affirms that in this passage of Chāndogya Upaniṣad [5.10.7] the word caraṇa means karma. This is also true because the Śruti-śāstras affirm that karma is the origin of conduct. That is the meaning.
ānarthakyam iti cen na tad-apekṣatvāt
ānarthakyam – meaninglessness; iti – thus; cet – of; na – not; tad- apekṣatvāt – because of being in relation to that.
If it is said that it has no meaning, then I reply: No. Because it is in relation to that.
Here someone may object: “If karma is indeed the source of all that is good, then good conduct is useless and the rules of good conduct are also useless.”
If this is said, then the author of the sūtras replies: No. It is not so. Why not? The sūtra explains: “Because good karma itself is created by good conduct.” One cannot attain good karma without performing good conduct. The Smṛti-śāstra explains:
sandhyā-hīno ‘śucir nityam anarhaḥ sarva-karmasu
“A person who is impure and does not chant the Gāyatrī prayer is not qualified to perform any pious karmas.”
Therefore, Kārṣṇajini Muni explains, because good conduct is the cause of good karma, the word caraṇa in this passage means karma.
sukṛta-duṣkṛte eveti tu bādariḥ
sukṛta – pious deeds; duṣkṛte – impious deeds; eva – indeed; iti – thus; tu – but; bādariḥ – Bādari.
But Bādari Muni indeed thinks it means pious and impious deeds.
The word tu [but] is used here to begin a refutation of the previous argument. Bādari Muni thinks the word caraṇa here means ‘pious and impious deeds.’ An example of this is the sentence puṇyaṁ karmācarati: “He performs pious deeds.” In this sentence the verb carati is used to mean ‘performs karmas.’ If a word’s primary meaning is possible, then it is not appropriate to accept the secondary meaning. Therefore the word caraṇa here means karma, and any other interpretation of it is meaningless.
Caraṇa [good conduct] is merely a specific kind of karma. Caraṇa and karma are thus different in the same way the Kurus and Pāṇavas are different. The word eva [indeed] hints that this is also the opinion of the author of the sūtras. Therefore, since caraṇa is a specific kind of karma, it is proved that the soul departing from Svargaloka is accompanied by the remainder of his karma.
Viṣaya [thesis or statement]: Thus it has been said that a person who performs pious deeds goes to Candraloka and then again returns with the remainder of his karma. Now will be discussed whether sinners who perform no pious deeds also go and return in the same way. In Iśopaniṣad [3] it is said:
āsūryā nāma te lokā
andhena
tamasāvrtāḥ
tāṁs te pretyābhigacchanti
ye ke cātma-hano
janāḥ
“The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance.”
Saṁśaya [doubt]: Do the sinners go to Candraloka or Yamaloka?
Pūrvapakṣa [the opponent speaks]: The opponent gives his opinion in the following sūtra.
aniṣṭādi-kāriṇām api ca śrutam
an – not; iṣṭa – pious deeds; ādi – beginning with; kāriṇām – of the performers; api – also; ca – and; śrutam – in the Śruti-śāstra.
The Śruti-śāstra declares that it is also so for they who do not perform iṣṭa or other pious deeds.
The Śruti-śāstra declares that they who perform iṣṭa and other pious deeds, as well as they who do not perform iṣṭa and other pious deeds, both go to Candraloka. This is explained in the Kauśītaki Upaniṣad [1.2]:
ye vai ke casmāl lokāt prayānti candramasam eva te sarve gacchanti
“All who leave this world go to Candraloka.”
Since with these words the Śruti-śāstra declares that all, without distinction, go to Candraloka, then sinners are also included in that all. This being so, the words of Iśopaniṣad are only an empty threat to frighten the sinners from acting badly. In truth the pious and the sinner both attain the same result.”
Siddhānta [conclusion]: To this I reply: No. It is not so. The sinner does not enjoy happiness. In the following words the author of the sūtras gives His conclusion.
samyamane tv anubhūyetareṣām ārohāvarohau tad-gati-darśanāt
samyamane – in Samyamani Puri; tu – but; anubhūya – experiencing; itareṣām – of others; āroha – ascent; avarohau – descent; tat – of them; gati – travel; darśanāt – by the Śruti-śāstra.
But the others go to and return from Samyamana-pura. The Śruti-śāstra describes this as their travels.
The word tu [but] is used here to begin the refutation of the pūrvapakṣin. The word itareṣām [of the others] here means ‘of they who did not perform iṣṭa and other pious deeds.’ The word samyamane means ‘in the city of Yamarāja.’ That is where they go. There they are punished by Yamarāja and then sent back to the earth. Their departure and return is like that. Why do we say that? The sūtra explains, tad-gati-darśanāt: “Because Śruti-śāstra describes this as their travels.” In the Kaṭha Upaniṣad [1.2.6] Yamarāja explains:
na samparāyaḥ pratibhāti
bālaṁ
pramādyantaṁ vitta-mohena mūḍham
ayam loko nāsti
para iti mānī
punaḥ punar vaśam āpadyate me
“The path to liberation does not appear before a childish fool intoxicated by the illusory wealth of this world. He who thinks, ‘This is the only world. There is no world beyond this,’ falls into my control again and again.”
In this way the Śruti-śāstra explains that the sinners are punished by Yamarāja. That is the meaning.
smaranti ca
smaranti – the Smṛti-śāstra; ca – also.
The Smṛti-śāstras also affirm it.
Śrīmad-Bhāgavatam [3.30.23] explains:
tatra tatra patan chrānto
mūrchitaḥ
punar utthitaḥ
pathā pāpīyasā nītas
tarasā yama-sādanam
“While passing on that road to the abode of Yamarāja, he falls down in fatigue, and sometimes he becomes unconscious, but he is forced to rise again. In this way he is very quickly brought to the presence of Yamarāja.”
In the Smṛti-śāstra it is also said:
sarve caite vaśaṁ yānti yamasya bhagavan
“O Lord, all sinners come under Yamarāja’s control.”
In this way the sages and Smṛti-śāstras affirm that the sinners come under Yamarāja’s control.
api sapta
api – also; sapta – seven.
There are seven and others also.
In the Mahābhārata it is said:
rauravo ‘tha mahāṁś caiva
vahnir vaitaraṇī tathā
kumbhīpāka iti proktāny
anitya-narakāṇi tu
tamisras cāṇḍa-tāmisro dvau
nityau samprakīrtitau
iti sapta pradhānāni balīyas
tūttarottaram
“The temporary hells named 1. Raurava, 2. Mahān, 3. Vahni, 4. Vaitaraṇī, and 5. Kumbhīpāka, as well as the permanent hells named 6. Tamisra, and 7. Andha-tamisra, are said to be the seven most important hells, each one more horrible than the last.”
Thus the Smṛti-śāstra explains that sinners are punished for their sins in these hells. These hells are the places where sinners go. The word api [also] is used to indicate that in the Fifth Canto of Śrīmad-Bhāgavatam other hells are also described.
Here someone may object: “Does this description of Yamarāja’s punishment of sinners not contradict the scriptures’ declaration that the Supreme Personality of Godhead is the supreme controller of everything?”
The author of the sūtras now answers this objection:
tatrāpi ca tad-vyāpārād avirodhaḥ
tatra – there; api – even; ca – also; tat – of Him; vyāpārāt – because of the activities; a – without; virodhaḥ – contradiction.
There is no contradiction, for He also acts there.
The word ca [and] is here used for emphasis.
Yamarāja and others punish sinners by the command of the Supreme Personality of Godhead. This does not contradict the scriptures’ description of the Lord’s supremacy. That is the meaning. The Purāṇas affirm that, on the Supreme Lord’s order, Yamarāja and others punish sinners.
Here someone may object: “It must be that, after receiving punishment from Yamarāja, sinners also ascend to Candraloka. This must be so, for the Kauśītaki Upaniṣad affirms that all who leave this world travel to Candraloka.”
To refute this misconception the author of the sūtras speaks the following words.
vidyā-karmaṇos tv iti prakṛtatvāt
vidyā – of knowledge; karmaṇoḥ – of action; tu – but;iti – thus; prakṛtatvāt – because of being the topics.
But because pious deeds and knowledge are the topics.
The word tu [but] is used to begin the answer to the previous objection. The word na [it is not so] is to be understood in this sūtra. Sinners do not go to Candraloka. Why not? The sūtra explains that only they who perform pious deeds or are situated in true knowledge [vidyā-karmaṇoḥ] travel to the worlds of the devas and pitās. That is the description of the scriptures [prakṛtatvāt]. In the Chāndogya Upaniṣad [5.10.1] it is said that they who are situated in knowledge travel on the path to the devas. In Chāndogya Upaniṣad [5.10.3] it is said that they who perform pious deeds travel on the path to the pitās. Thus when it is said that all [sarve] go to Candraloka, the meaning is that all who have qualified themselves in these ways go to Candraloka.
Here someone may object: “Is it not so that without first going to Candraloka it is not possible for sinners to attain a new material body? This is the reason: Because [without first going to Candraloka] it is not possible to offer the fifth libation [by which one attains a new body]. Therefore, in order to attain a new material body, all must first go to Candraloka.”
If this objection is raised, then the author of the sūtras gives the following reply.
na tṛtīye tathopalabdheḥ
na – not; tṛtīye – in the third; tathā – so;upalabdheḥ – because of the perception.
Not so in the third, for it is so perceived.
In the third place there is no need to offer the fifth libation to attain a new material body. Why not? The sūtra explains, tathopalabdheḥ: “Because it is so perceived.” This means: “Because the Śruti-śāstra affirms that it is so.” In the Chāndogya Upaniṣad the following question is posed:
yathāsau loko na sampūryate
“Do you know why the world never becomes filled?”
The answer is given [Chāndogya Upaniṣad 5.10.8]:
athaitayoḥ pathor na katareṇa ca tānīmāni kṣudrāṇy asakṛd avṛttīni bhūtāni jīvanti jāyasva mriyasvety etat tṛtīyaṁ sthānam. Tenāsau loko na sampūryate.
“There are these two paths and there is also another path, where many tiny creatures live, and where they are ordered: ‘Now you must be born.’ and ‘Now you must die.’ It is because of this third place that the world never becomes filled.”
Aside from the worlds of the devas and the worlds of the pitās, there is another, a third world, the home of tiny creatures like mosquitoes, insects, and worms, creatures who do not go to the higher worlds, but are simply again and again ordered: “Now you must be born,” and “Now you must die.” In this way they are born and die again and again. That is the meaning. Their abode is this third world. It is said that sinners take birth in the bodies of these insects and other lower creatures. Their place is the third world because it is different from the first and second worlds: Brahmaloka and Dyuloka.
Because they have not attained true knowledge and thus become able to travel to the world of the devas, and because they have not performed pious deeds and thus become able to travel to the world of the pitās, they become tiny creatures like mosquitoes and insects and they stay in a third world. That is why the other worlds do not become filled to overflowing. These creatures neither rise to nor descend from the celestial worlds of Brahmaloka and Dyuloka, and for that reason Dyuloka does not become overfilled. They stay in a third world, where they do not offer the fifth oblation in order to attain a new body.
smaryate ‘pi ca loke
smaryate – affirmed in the Śmṛti-śāstra; api – and; ca – also; loke – in the world.
The Smṛti-śāstras affirm that it is also in this world.
In this world also some pious persons, Droṇa and Dhṛṣṭadyumna are two examples, also attain new bodies without offering a fifth oblation. This is described in the Smṛti-śāstras. The words api ca [and also] hint that there are other examples also.
darśanāc ca
darśanāt – from seeing; ca – also.
From seeing also.
In the Chāndogya Upaniṣad [6.3.1] it is said:
Teṣāṁ khalv eṣāṁ bhūtānāṁ trīṇy eva bījāni bhavanti. Aṇḍa-jaṁ jīva-jam udbhij-jam.
“Living beings are born in one of three ways. Some are born from an egg, some are born live, and some are plants sprouting from a seed.”
The Śruti-śāstra affirms that plants sprouting from a seed and tiny creatures born from perspiration take birth without the fifth oblation. They neither ascend to nor descend from Candraloka. They are born from water without the fifth oblation. This view is not contradicted by the scriptures.
Here someone may object: “The passage you quoted from Chāndogya Upaniṣad mentioned three kinds of birth but did not mention birth from perspiration.”
The author of the sūtras now gives his answer to this objection.
tṛtīya-śabdāvarodhaḥ saṁśoka-jasya
tṛtīya-śabda – word; avarodhaḥ – description; saṁśoka – from grief; jasya – born.
The grief-born is included in the third word.
The perspiration-born creatures, here called grief-born, are included in the description of plants born from seeds. Because they are both born by bursting forth, one bursting from earth and the other bursting from water, they are considered in the same class. They differ in that the perspiration-born creatures have the power to move about, and the plants do not. In this way it is proved that they who do not perform pious deeds do not go to Candraloka.
It has already been shown that the soul who performs pious deeds goes to Candraloka accompanied by his subtle material body, and after some time, again descends to the earth accompanied by the remnant of his karma. The way this happens is described in Chāndogya Upaniṣad [5.10.5]:
athaitam evādhvānam punar nivartante yathetam ākāśasm ākāśād vāyuḥ bhavati vāyur bhūtvā dhūmo bhavati dhūmo bhūtvā abhraṁ bhavaty abhraṁ bhūtvā megho bhavati megho bhūtvā pravarṣati
“He returns by this path. First he becomes ether. From ether he becomes air. Having become air he becomes smoke. Having become smoke he becomes mist. Having become mist he becomes a cloud. Having become a cloud, he becomes rain.”
Saṁśaya [doubt]: Is the descent literally like this, or is it not like this?
Pūrvapakṣa [the opponent speaks]: This account of the descending soul becoming ether and other things is to be accepted literally. During its descent does the soul become completely identical with these various things, or does it become only similar to them? If the soul becomes only similar, then a secondary interpretation of the passage must be accepted. For this reason it should be understood that the soul becomes completely identical with these different things.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
tat-svābhāvyāpattir upapatteḥ
tat – of them; svābhāvya – similarity;āpattiḥ – attainment; upapatteḥ – because of being reasonable.
It is similar to them, for that is reasonable.
This passage should be interpreted to mean that the soul becomes similar to these things. Why is that? The sūtra explains, upapatteḥ: “For that is reasonable.” On Candraloka the soul attains a body suitable for enjoyment. However, when the time for enjoyment comes to an end, that body perishes in the fire of grief, just as mist perishes in the sunlight. Thus deprived of its external body, the soul becomes like ether. Then the soul comes under the control of air. Then the soul comes into contact with smoke and the other things. That is a reasonable explanation of these events. This is so because it is not possible for one thing to become another, and also because if it did indeed become ether or these other things, it would not be possible for the soul to continue its descent.
Saṁśaya [doubt]: Is the soul’s descent from ether to rain accomplished quickly or slowly?
Pūrvapakṣa [the opponent speaks]: No outside force pushes it, so the soul must proceed very slowly.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
nāti-cireṇa viśeṣāt
na – not; ati – very; cireṇa – for long; viśeṣāt - because of something specific.
Not for very long, because of something specific.
The soul’s descent from ether and the other things does not take a long time. Why is that? The sūtra explains, viśeṣāt: “Because of something specific.” The specific thing here is a specific statement that the passage through rice and other grains is very difficult. Because this part of the passage is singled out as especially difficult, it may be inferred that the other parts of the passage are quickly accomplished.
Viṣaya [statement]: The passage after entering rain is described in the following statement of Śruti-śāstra:
ta iha vrīhi-yavā auṣadhi-vanaspatayas tila-māṣā jāyante
“The descending souls then take birth as rice, barley, plants, trees, sesame, and beans.”
Saṁśaya [doubt]: Do the souls literally take birth as rice or these other species, or is this description metaphorical?
Pūrvapakṣa [the opponent speaks]: The text says jāyante [they take birth]. This is should be taken literally.
Siddhānta: In the following words the author of the sūtras gives His conclusion.
anyādhiṣṭhite pūrvavad abhilāpāt
anya – by an other; adhiṣṭhite – occupied; pūrva – before; vat – like; abhilāpāt – because of the statement.
In what is occupied by another because of a statement like the previous.
Because the bodies of the plants and other beings are already inhabited by other spirit souls, the description here is metaphorical. The descending souls are not born in those species to experience their karma. Why not? The sūtra explains, pūrvavad abhilāpāt: “Because of a statement like the previous.” As it was previously said that the descending soul does not become ether, or the other things in its descent, but merely comes into contact with them, so the fallen soul merely comes into contact with the rice and other species. That is the meaning. As when it enters the ether the descending soul is not yet experiencing the specific results of various pious and impious deeds, so when it falls down in the rain the soul is also not yet experiencing the results of specific deeds. This the scriptures say. In Chāndogya Upaniṣad [5.10.7] it is said: “They who act piously attain an auspicious birth. They who do not act piously attain a birth that is inauspicious.” Therefore the description here that the descending souls take birth in this way is metaphorical. It is not literal.
Here someone may object: “It is not at all logical to say that the scriptures’ statement that the descending soul, accompanied by the remnant of his karma, takes birth in the body of a rice plant or similar species, is only a metaphor, and the soul does not really take birth in those species, for the soul has no remaining karma to push him into that birth. The so-called pious deeds performed to attain residence in Svargaloka are actually impure. This is because the Agnisomīya-yajña and other yajñas like them involve violence to animals. The scriptures give the following prohibition:
mā hiṁsyāt sarva-bhūtāni
“Never commit violence to anyone.”
Therefore, by performing these yajñas there is a pious portion, which sends the performer to Svargaloka, and also an impious portion, which forces him to take birth as a rice plant or similar species. In the Manu-saṁhitā [12.9] it is said:
śarīra-jair karma-doṣair yāti sthāvaratāṁ naraḥ
“A person who sins with his body becomes an unmoving plant.”
Therefore the statement that the descending soul takes birth as a rice plant or similar being should be taken literally.”
aśuddham iti cen na śabdāt
aśuddham – impure; iti – thus; cet – if; na – not;śabdāt – because of Śruti-śāstra.
If it is said to be impure, then I reply: No, for that is the statement of the Śruti-śāstra.
If this is said, then the sūtra replies, na: “No. It is not so.” Why not? The sūtra explains, śabdāt: “Because that is the statement of the Śruti-śāstra.” The Vedas order:
agnisomīyaṁ paśum ālabheta
“One should sacrifice an animal in an agnisomiya-yajña.”
Because piety and impiety is known only from the Vedas’ statements, the Vedas’ order to commit violence must be understood to be actually kind and pious. Therefore the orders of the Vedas are never impure. The prohibitions “Never commit violence to anyone,” and “Violence is a sin,” are the general rules decreed by the Vedas; and the statement, “One should sacrifice an animal in an agnisomiya-yajña,” is an exception to that general rule. A general rule and a specific exception to that rule need not contradict each other. There is scope for each. For these reasons, therefore, the scriptures’ description that the fallen soul takes birth as a rice plant or similar being is metaphorical and not literal.
What follows in this sequence is described in the next sūtra.
retaḥ-sig-yogo ‘tha
retaḥ – semen; sik – sprinkling; yogaḥ – contact;atha – then.
Then there is contact with the male that sprinkles the semen.
After entering the rice-plant or other plant, the fallen soul, accompanied by the remainder of his karma, enters the semen of a male. In the Chāndogya Upaniṣad [5.10.6] it is said:
yo yo ‘nnam atti yo retaḥ siñcati tad bhūya eva bhavati
“A male eats that grain and then sprinkles semen. From that semen the fallen soul takes birth. He becomes just like his father.”
The statement that the soul becomes just like the father should not be taken literally, for one thing cannot have exactly the same form as another. In truth, if the offspring were completely identical with the father, and there were no difference at all between them, then the soul would not actually attain a new material body. Therefore this statement should be taken metaphorically. As the soul merely comes into contact with the rice plant or other vegetation, so the soul comes into contact with the father. The soul does not become identical with the father in all respects.
yoṇeḥ śarīram
yoṇeḥ – from the womb; śarīram – a body.
The body comes from the womb.
The word yoṇeḥ here is in the ablative case. The soul departs from his father’s body and enters his mother’s womb. In this way, so it may experience the fruits of his karma, the soul attains a new material body. In the Chāndogya Upaniṣad [5.10.7] it is said:
tad ya iha ramaṇīya-caraṇāḥ
“They who perform pious deeds attain an auspicious birth. They who sin attain an inauspicious birth.”
In this way the soul’s entrance into the series of things beginning with ether and the series of things beginning with a rice-plant or other vegetation is described. The conclusion is that a person who is actually intelligent will renounce this material world, a world filled with sorrows, and place all his thoughts on Lord Hari, the Supreme Personality of Godhead, who is filled with transcendental bliss.