


Pada 3

Adhikara\na 1

Ether Is Created

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

vyom\adi-vi\saya\m gobhir
     bibharti vijagh\ana ya\h
sa t\a\m mad-vi\say\a\m bh\asv\an
     k\r\s\na\h pra\nihani\syati

     May the brilliant sun of Lord K\r\s\na, who with rays of logic Н
destroys a host of misconceptions about ether and the other Н
elements, destroy the misconceptions in my heart.

     In the Second Pada were revealed the fallacies present in Н
the theories of they who say pradh\ana is the the first cause and Н
they who claim something other than the Supreme Personality of Н
Godhead is the first cause. In the Third Н
Pada will be s
     The various aspects of the material world are created in the Н
following sequence: 1. pradh\ana, 2. mahat-tattva, 3. false-ego, Н
4. the tan-m\atras, 5. the senses, and 6. the gross elements, Н
beginning with ether. This sequence is given in the Suba
     Ch\andogya Upani\sad (6.2.1) explains:

sad eva saumyedyam agra \as\it

     "O gentle one, in the beginning the Supreme Н
Personality of Godhead alone existed."

     Ch\andogya Upani\sad (6.2.3-4) continues:
К
tad aik\sata bahu sy\a\m praj\ayeyeti tat tejo 's\rjata. tat teja Н
aik\sata bahu sy\a\m praj\ayeyeti tad \apo 's\rjata . . . t\a \apa Н
aik\santa bahvaya\h sy\ama praj\ayemah\iti t\a annam as\rjanta.

     "The Supreme Personality of Godhead thought: `I shall Н
become many. I shall father children.' Then He created fire. Then Н
fire thought: `I shall become many. I shall father children.' Н
Then fire created water. . . . Then water thought: `I shall Н


     In this way it is clearly shown that fire, water, and grains Н
were created. In this, however, there is a doubt. 

     Sa\m\caya (doubt): Was ether ever created or not?

     P\urvapak\sa (the opponent speaks): Because the \Cruti-\c\astra Н
does not mention any creation of ether, therefore ether was never Н
created, but was always existing. 

     This idea is expressed in the following s\utra.

S\utra 1

     na viyad a\crute\h

     na&not;{.fn 2} viyat&ether;{.fn 2} a\crute\h&because of not being described Н
in the \Cruti-\c\astra.

     Not so for ether, because that is not described in the Н
\Cruti-\c\astra.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Ether is eternal and was never created. Why is that? The Н
s\utra explains: "Because that is not described in the Н
\Cruti-\c\astra." The relevant passage of Ch\andogya Upani\sad Н
mentions the creation of the other elements, but it does not Н
mentio
     This idea is refuted in the following s\utra:

S\utra 2

     asti tu

     asti&is;{.fn 2} tu&indeed.

     Indeed it is so.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na
К.fn 1

     The word "tu" (indeed) is used here to remove doubt. Н
The word "asti" (it is so) means, "It is so that Н
ether was created." Although the creation of ether is not Н
described in the Ch\andogya Upani\sad, it is described in the Н
Taittir\iya Upani\sa

tasm\ad v\a etasm\ad \atmana \ak\a\ca\h sambh\uta\h \ak\a\c\ad Н
v\ayur v\ayor agnir agner \apo \abhyo mahat\i p\rthiv\i

     "From the Supreme Personality of Godhead, ether was Н
manifested. From ether, air was manifested. From air, fire was Н
manifested. From fire, water was manifested. From water, earth was Н
manifested."

     Another doubt is expressed in the next s\utra.

S\utra 3

     gau\ny asambhav\ac chabd\ac ca

     gau\n\i&figure of speech;{.fn 2} asambhav\at&because of being Н
impossible;{.fn 2} \cabd\at&because of scripture;{.fn 2} ca&also.

     Because of scripture, and because it is impossible, it must Н
be a mere figure of speech.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     It is not possible that ether was created. This is confirmed Н
by Ka\n\ada Muni and other great philosophers. The Taittir\iya Н
Upani\sad's description of the creation of ether is a mere figure Н
of speech, as when, in ordinary speech one says, "Plea

v\ayus c\antar\ik\sa\m caitad am\rtam

     "Air and ether are both eternal."

     This proves that ether was never created.

     However, if the passage from the Taittir\iya Upani\sad used Н
the word "sambh\uta" (created) only once to refer to the Н
list of elements beginning with fire, how is it possible to claim Н
that this word is used literally for all the elements and Н
f
     The opponent of Ved\anta replies in the next s\utra. 

S\utra 4
К.fn 2

     sy\ac caikasya brahma-\cabda-vat

     sy\at&may be;{.fn 2} ca&and;{.fn 2} ekasya&of one;{.fn 2} brahma&Brahma;{.fn 2} Н
\cabda&the word;{.fn 2} vat&like.

     It may be for one, as in the word "Brahman".

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     In the Taittir\iya Upani\sad (3.2) it is said:

tapas\a brahma vijij\Y\asasva tapo brahma

     "By performing austerities strive to understand Н
Brahman, for austerities are Brahman."

     In this passage the word Brahman is used in two ways. Used Н
to describe the object of knowledge attained by performing Н
austerities, Brahman is used in its literal sense. Then, equated Н
with austerities, it is used figuratively to mean, "the Н
way
     The author of the s\utras refutes this idea in the following Н
words.

S\utra 5

     pratij\Y\ah\anir avyatirek\ac cabdebhya\h

     pratij\Y\a&statement of intent;{.fn 2} ah\ani\h&non-Н
abandonment;{.fn 2} avyatirek\at&because of non-difference;{.fn 2} Н
\cabdebhya\h&from the statements of scripture.

     It is affirmed because it is not different and because of Н
the statements of scripture.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The Ch\andogya Upani\sad (6.1.3) affirms:

yen\a\cruta\m \cruta\m bhavati

     "Now I will teach how to hear what cannot be heard."

     In these words the intention to teach about Brahman is Н
expressed. If this intention is not broken, then all that follows Н
must be about Brahman and it must be affirmed that nothing is Н
different from Brahman. The idea that something is different 

     The Ch\andogya Upani\sad (6.2.1) again affirms:

sad eva saumyedam agra \as\id ekam ev\advit\iyam aitad-\atmyam Н
ida\m sarvam

     "O gentle one, in the beginning the Supreme Н
Personality of Godhead alone existed. He was alone. There was no Н
one else. Everything has Him as its ingredient."

     These words affirm that in the beginning everything was Н
manifested from Him, and after the creation was manifested Н
everything had Him as its ingredient. This should be accepted.

     Here someone may object: There is no clear statement in that Н
Upani\sad that ether was created. How can you talk like that?

     In the following words the author of the s\utras replies to Н
this objection.

S\utra 6

     y\avad vik\ara\m tu vibh\ago loka-vat

     y\avat&to what extent;{.fn 2} vik\aram&creation;{.fn 2} tu&indeed;{.fn 2} Н
vibh\aga\h&creator;{.fn 2} loka&the world;{.fn 2} vat&like.

     Indeed, if there is a creation there must be a creator, as Н
we see in the world.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The word "tu" (indeed) is used here to remove doubt. Н
The Ch\andogya Upani\sad explains:

aitad-\atmyam ida\m sarvam

     "Everything has Him as its ingredient."

     This statement shows that there is both a creator and a Н
creation. When the Subala Upani\sad and other scriptures explain Н
that the pradh\ana, mahat-tattva, and other things are created, Н
they imply that everything that exists was created. That is
     The following example from the material world may be given. Н
A person may say, "All these are the sons of Caitra." In Н
this way he affirms that they were all born from a man named Н
Caitra. In the same way, when the Upani\sad affirms that, {.sy Н
1
     The word "vibh\aga\h" in this s\utra means {.sy Н
168}creation". S\utra 3 affirmed that it is not possible for ether Н
to have been created. However, the \Cruti-\c\astra affirms that the Н
Supreme Personality of Godhead has inconceivable powers. Even
     Because ether is counted among the elements it must be Н
created and also destroyed. Because ether has temporary material Н
qualities, as fire and the other elements do, it must also be Н
temporary, as the other elements are.
     Whatever is not matter is spirit. Ether is not like spirit. Н
It is different. In this way the idea that ether was not created Н
is disproved. Modern philosophers that state the contrary are Н
wrong. It must be accepted that ether was created.
К


Adhikara\na 2

Air Is Created

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     To show that the same arguments may also show the creation Н
of air, the author of the s\utras gives the following Н
explanation.

S\utra 7

     etena m\atari\cv\a vy\akhy\ata\h

     etena&by this;{.fn 2} m\atari\cv\a&air;{.fn 2} vy\akhy\ata\h&is explained.

     This also refers to air.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     This proof that ether was created clearly shows that air, Н
which exists within ether, must also have been created. That is Н
the meaning. This is so because the limbs of something must have Н
the same qualities as the whole of which they are parts.
     Our opponent may object: Because it was never described in Н
the Ch\andogya Upani\sad, it is clear that air was never created. 
     To this I reply: The Taittir\iya Upani\sad explains that air Н
was created from ether. 
     Then our opponent may say: That description of the creation Н
of air must have been a figure of speech, because the \Cruti-Н
\c\astra explains that air is eternal. 
     To this I reply: The Ch\andogya Upani\sad affirms in a Н
pratij\Y\a statement (aitad-\atmyam ida\m sarvam) that Н
everything was created by the Supreme Personality of Godhead. In Н
this way the creation of air is proved. When it is said that air Н
is
К


Adhikara\na 3

The Eternal Supreme Personality of Godhead Is Not Created

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The Ch\andogya Upani\sad (6.2.1) affirms:

sad eva saumyedam

     "O gentle one, in the beginning the Supreme Н
Personality of Godhead alone existed."

     A doubt may arise about this statement. Was the eternal Н
Supreme Personality of Godhead created or not? Pradh\ana, mahat-Н
tattva, and many other things that are causes or creators of Н
other things were created, so perhaps the Supreme Personality o
     In the following words the author of the s\utras addresses Н
this doubt.

S\utra 8

     asambhavas tu sato 'nupapatte\h

     asambhava\h&the state of not being created;{.fn 2} tu&indeed;{.fn 2} sata\h&of Н
the eternal Supreme Personality of Godhead;{.fn 2} anupapatte\h&because Н
of impossibility

     Indeed, the eternal Supreme Personality of Godhead was never Н
created, for such a creation is impossible.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The word "tu" (indeed) is used here either to remove Н
doubt or affirm the truth of this statement. The eternal Supreme Н
Personality of Godhead was never created. Why not? The s\utra Н
explains: "anupapatte\h" (because that is impossible). Н
There i
     \Cvet\a\cvatara Upani\sad (6.9) explains:

sa k\ara\na\m k\ara\n\adhip\adhipo
     na c\asya ka\ccij janit\a na c\adhipa\h

     "the Supreme Personality of Godhead is the cause of Н
all causes. He is the king of all other causes. No one is His Н
creator. No one is His king."

К     It is not possible to say that because all other causes are Н
created by something else therefore the Supreme Personality of Н
Godhead must have been created by someone else, for such a Н
statement contradicts these words of the \Cruti-\c\astra. A r

m\ule m\ul\abh\av\at

     "This is so because the root cause of everything is Н
not caused by another root cause."

     In this way the doubt that perhaps the Supreme Personality Н
of Godhead is created by someone else is clearly refuted. Because Н
the Supreme Personality of Godhead is the first cause of all Н
causes, by definition He is not caused by someone else. Ho
К


Adhikara\na 4

Fire Is Manifested From Air

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     After concluding this discussion, we will consider what Н
seems to be a contradiction in the \Cruti-\c\astra's description of Н
fire. Ch\andogya Upani\sad (6.2.3) explains:

tat tejo 's\rjata

     "Then the Supreme Personality of Godhead created Н
fire."

     In this way it is explained that the Supreme Personality of Н
Godhead created fire.

     However, the Taittir\iya Upani\sad (2.1.3) explains:

v\ayor agni\h

     "From air, fire is manifested."

     These words explain that air created fire. Someone may say Н
that in this second quote the word "v\ayo\h" is in the Н
ablative case (meaning "after fire"), and in this way Н
there is no contradiction because both elements were created by Н
the Suprem
     Considering that someone may say this, the author of the Н
s\utras speaks the following words.

S\utra 9

     tejo 'tas tath\a hy \aha

     teja\h&fire;{.fn 2} ata\h&from that;{.fn 2} tath\a&so;{.fn 2} hy&indeed;{.fn 2} \aha&said.

     Fire comes from it. Indeed, it said that.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     From air comes fire. This is confirmed in the \Cruti-\c\astra, Н
which explains:

v\ayor agni\h


     "From air comes fire."

     The word "sambh\uta" is used here. The use of that НКword shows that the meaning is that from air fire is created. Н
Also, the primary meaning of the ablative-case is "from". Н
If the primary meaning of a word makes sense, then the primary Н
meaning 
К



Adhikara\na 5

Water Is Manifested From Fire

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Now the author describes the origin of water. In some places Н
the scriptures affirm that water is manifested from fire, and in Н
other places the scriptures do not agree with this idea. In this Н
way a doubt arises. To remove this doubt, the author 

S\utra 10

\apa\h

     \apa\h&water.

     Water.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     To this s\utra should be added the previous s\utra's phrase Н
"atas tath\a hy \aha" (Water comes from it. Indeed it said Н
that.) This means that water is manifested from fire. This is so Н
because the \Cruti-\c\astra declares it. Ch\andogya Upani\sa

tad \apo 's\rjata

     "Fire created water."

     Taittir\iya Upani\sad (2.1) also explains:

agner \apa\h

     "From fire water was manifested."

     These two quotes are clear and need no elaborate Н
explanation. Why water comes from fire is explained in the Н
following words of Ch\andogya Upani\sad:

tasm\ad yatra kva ca \cocati svedate v\a puru\sas tejasa eva tad Н
adhy \apo j\ayante

     "Heat makes a person produce water. This is so when Н
a person perspires or weeps."
К


Adhikara\na 6

Earth Is Manifested From Water, and the Word "Anna" in Н
the Ch\andogya Upani\sad Means "Earth"

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     In the Ch\andogya Upani\sad it is said:

t\a \apa aik\santa bahvaya\h sy\ama praj\ayemah\iti t\a annam Н
as\rjanta

     "Water thought: `I shall become many. I shall father Н
many children.' Then water created anna."

     What is the meaning of the word "anna" here? Does it Н
mean "barley and other food", or does it mean {.sy Н
168}earth"? 

     In the Ch\andogya Upani\sad it is said:

tasm\ad yatra kvacana var\sati tad eva bh\uyi\s\tham anna\m bhavaty Н
adbhya eva tad adhy ann\adya\m j\ayate

     "Therefore, whenever it rains there is abundant Н
anna. In this way anna is produced by water."

     This passage seems, therefore, to support the idea that the Н
word "anna" here means barely and other food". To explain Н
the proper meaning here, the author of the s\utras speaks the Н
following words.

S\utra 11

p\rthivy-adhik\ara-r\upa-\cabd\antarebhya\h

     p\rthivi&earth;{.fn 2} adhik\ara&context;{.fn 2} r\upa&color;{.fn 2} \cabda&quotes Н
from the \Cruti-\c\astra;{.fn 2} antarebhya\h&because of other.

     "Because its color, its context, and other quotes from the Н
\Cruti-\c\astra, all confirm that earth is the proper meaning.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Here the meaning "earth" should be accepted. Why? Н
Because of the context and other reasons. It should be accepted Н
because the context (adhik\ara) of the passage is a description of Н
the creation of the five material elements. It is also so, Н
be

yat k\r\s\na\m tad annasya
К
     "That anna is black in color."

     It is also so because in other scriptures (\c\astr\antarebhya\h) Н
it is said (in the Taittir\iya Upani\sad):

adbhya\h p\rthiv\i

     "From water, earth is manifested."

     The passage: "Therefore, whenever it rains there is Н
abundant anna. In this way anna is produced by water," clearly Н
uses the word "anna" to mean "food". However, Н
because this passage is in the context of a description of the Н
five material elem
К


Adhikara\na 7

The Elements Are Manifested From the Supreme Personality of Н
Godhead

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na
   
     The description here, that the material elements are Н
manifested in a particular sequence, beginning with ether, is Н
given to remove controversy in regard to the sequence in which Н
the elements are manifested. The fact that the pradh\ana, mahat-Н


tad \ahu\h ki\m tad \as\it tasmai sa hov\aca na san nasan na sad Н
asad iti tasm\at tama\h sa\Yj\ayate tamaso bh\ut\adir bh\ut\ader Н
\ak\a\cam \ak\a\c\ad v\ayur v\ayor agnir agner \apo 'dbhya\h Н
p\rthiv\i tad a\n\dam abhavat

     "They said: What was in the beginning? He replied: Н
In the beginning was neither existence nor non-existence. Nothing Н
existed and nothing did not exist. In the beginning there was Н
darkness. From the darkness the origin of the material elements Н

     Here it should be understood that ak\sara, avyakta, mahat-tattva, Н
tan-m\atras, and material senses should also be placed, in this Н
sequence, between darkness and ether. This should be done to Н
complement the following statement of Agnimalaya:

sandagdhv\a sarv\a\ni bh\ut\ani p\rthivy apsu pral\iyate. \apas Н
tejasi pral\iyante. tejo v\ayau pral\iyate. v\ayur \ak\a\ce Н
pral\iyate. \ak\a\cam indriye\sv indriy\a\ni tan-m\atre\su tan-Н
m\atr\a\ni bh\ut\adau vil\iyante. bh\ut\adir mahati vil\iyate.

     "When the all the elements are burned up, earth Н
merges into water, water merges into fire, fire merges into air, Н
air merges into ether, ether merges into the senses, the senses Н
merge into the tan-m\atras, the tan-m\atras merge into the origin Н

     The word "origin of the material elements" here Н
means "the false-ego". False-ego is of three kinds. From Н
false-ego in the mode of goodness, the mind and the demigods are Н
manifested. From false-ego in the mode of passion, the material Н
senses a
     In the Gop\ala-t\apan\i Upani\sad it is said:

p\urvam hy ekam ev\advit\iya\m brahm\as\it. tasm\ad avkyata\m Н
vyaktam ev\ak\sara\m tasm\ad ak\sar\an mah\an mahato v\a Н
aha\gk\aras tasm\ad aha\gk\ar\at pa\Yca-tan-m\atr\a\ni tebhyo Н
bh\ut\ani tair \av\rtam ak\sara\m bhavati.

     "Before the material world was manifest, only the Н
Supreme Personality of Godhead, who is one without a second, Н
existed. From Him came the avyakta. From the avyakta came the Н
ak\sara. From the ak\sara came the mahat-tattva. From the mahat-Н
tattv

     Sa\m\caya (doubt): Do the pradh\ana and other parts of this Н
sequence arise one from the other or do they all arise directly Н
from the Supreme Personality of Godhead?

     P\urvapak\sa: They arise from each other, for that is the Н
statement of the texts.

     Siddh\anta (the conclusion): The author of the s\utras gives Н
His conclusion in the following words.

S\utra 12

tad abhidhy\an\ad eva tu tal li\gg\at sa\h

     tat&that;{.fn 2} abhidhy\an\at&because of meditation;{.fn 2} eva&indeed;{.fn 2} Н
tu&indeed;{.fn 2} tat&that;{.fn 2} li\gg\at&because of the body;{.fn 2} sa\h&He.

     Because of meditation and because of the body, it is indeed Н
He.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The word "tu" (indeed) is used to dispel doubt. The Н
Supreme Personality of Godhead is the master of all potencies, Н
including the potency of great darkness, the potency that begins Н
the material creation. He is the direct cause, and the pradh\ana
К     The \Cruti-\c\astra explains:

so 'k\amayata bahu sy\a\m praj\ayeya

     "The Supreme Personality of Godhead desired: Let Me Н
become many. Let me create the material world."

     Thus, it is by the desire of the all-powerful Supreme Н
Personality of Godhead that the pradh\ana and other features of Н
the material world are created. That is how He is the cause of Н
the material world. Also, the material world is the body of the

yasya p\rthiv\i \car\iram

     "The world is the body of the Supreme Personality of Н
Godhead."
К


Adhikara\na 8

The Supreme Personality of Godhead Is the Cause of Matter's Н
Transformations

S\utra 13

viparyaye\na tu kramo 'ta upapadyate ca

     viparyaye\na&by the reverse;{.fn 2} tu&indeed;{.fn 2} krama\h&sequence;{.fn 2} Н
ata\h&from this;{.fn 2} upapadyate&is manifested;{.fn 2} ca&and.

     Indeed, this sequence is also reversed.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The word "tu" (indeed) is used here for emphasis. In Н
the Mu\n\daka Upani\sad (2.1.3) it is said:

etasm\aj j\ayate pr\a\no mana\h sarvendriy\a\ni ca. kha\m v\ayur jyotir Н
\apa\h p\rthiv\i vi\cvasya dh\ari\n\i

     "From Him are born life, mind, all the senses, Н
ether, air, fire, water, and earth, the support of the world."

     In the Subala Upani\sad, the sequence is reversed, with Н
pradh\ana and mahat-tattva coming first. Everything actually comes Н
from the Supreme Personality of Godhead. He is present within Н
everything, beginning with the life-air and ending with ear
К


Adhikara\na 9

The Supreme Personality of Godhead Is the Creator of Mind and Н
Intelligence

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Now the author of the s\utras removes a specific doubt.

S\utra 14

antar\a vij\Y\ana-manas\i-krame\na tal-li\gg\ad iti cen Н
n\avi\ce\s\at

     antar\a\h&in the middle;{.fn 2} vij\Y\ana&knowledge;{.fn 2} manas\i&and Н
mind;{.fn 2} krame\na&with the sequence;{.fn 2} tat&of that;{.fn 2} li\gg\at&because Н
of the sign;{.fn 2} iti&thus;{.fn 2} cet&if;{.fn 2} na&not;{.fn 2} avi\ce\s\at&because of

     If it is said that the sequence of mind and intelligence Н
appears in this way, then I reply: No. Because they are not Н
different.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The word "vij\Y\ana" here means "the Н
material senses of the conditioned soul". 
     Here someone may object: It is not proper to assume that Н
this quotation from Mu\n\daka Upani\sad (text 2.1.3 quoted in the Н
previous purport) supports the idea that all the features of the Н
material world are directly created by the Supreme Perso
     If this objection is raised, then I reply: No. It is not so. Н
Why not? The s\utra explains: "na vi\ce\s\at" (because Н
they are not different). This means that the material senses and Н
the mind are not different from the life-force, the element Н
e

so 'k\amayata bahu sy\a\m praj\ayeya

     "The Supreme Personality of Godhead desired: Let Me Н
become many. Let me create the material world."

К.fn 2
etasm\aj j\ayate pr\a\na\h

     "The life-force and everything else was manifested Н
from the Supreme Personality of Godhead."

     In the Bhagavad-g\it\a (10.8) the Supreme Personality of Н
Godhead Himself declares:

aha\m sarvasya prabhavo
     matta\h sarva\m pravartate

     "I am the source of all spiritual and material Н
worlds. Everything emanates from me."*

     In the V\amana Pur\a\na it is said:

tatra tatra sthito vi\s\nus
     tat tac chakti\m prabodhayet
eka eva mah\a-\cakti\h
     kurute sarvam a\Yjas\a

     "The Supreme Personality of Godhead, Lord Vi\s\nu, Н
enters everywhere and awakens the power dormant in everything. He Н
is the supremely powerful one. He does everything perfectly."

     In this way it is shown that pradh\ana and all other Н
material features all come directly from the Supreme Personality Н
of Godhead. That fact is not at all contradicted by the sequence Н
of events presented in the Subala Upani\sad and the other Н
s
К


Adhikara\na 10

All Words Are Names of the Supreme Personality of Godhead

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Here someone may object: Is it not so that if Lord Hari is Н
the Supreme Personality of Godhead, the master of all, and the Н
all-pervading Supersoul, then the names of all that is Н
moving and inert would also be names of Him? However, this is not Н
     Thinking that someone may accept this idea that words are Н
primarily names of various things and only secondarily names of Н
the Supreme Personality of Godhead, the author of the s\utras Н
gives the following explanation.

S\utra 15

car\acara-vyap\a\crayas tu sy\at tad-vyapade\co 'bh\aktas tad-Н
bh\ava-bh\avitv\at

     cara&moving;{.fn 2} acara&and unmoving;{.fn 2} vyap\a\craya\h&the abode;{.fn 2} Н
tu&indeed;{.fn 2} sy\at&may be;{.fn 2} tat&of that;{.fn 2} vyapade\ca\h&name;{.fn 2} Н
abh\akta\h&not figurative;{.fn 2} tat&of Him;{.fn 2} bh\ava&the nature;{.fn 2} Н


     Indeed, He resides in all that move and does not move. Н
Therefore it will be learned that every word is one of His names.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The word "tu" (indeed) is used here to dispel doubt. Н
The word "car\acara-vyap\a\craya\h" means that the Н
Supreme Personality of Godhead resides in all moving and unmoving Н
beings. The word "tad-vyapade\ca\h" means "the Н
names of the moving and u

so 'k\amayata bahu sy\am

     "The Supreme Personality of Godhead desired: Let Me Н
become many. Let me create the material world."

sa v\asudevo na yato 'nyad asti

     "He is the all-pervading Supreme Personality of НКGodhead. Nothing is different from Him."

     In the Vi\s\nu Pur\a\na (3.7.16) it is said:

ka\taka-muku\ta-kar\nik\adi-bhedai\h
     kanakam abhedam ap\i\syate yathaikam
sura-pa\cu-manuj\adi-kalpan\abhir
     harir akhil\abhir ud\iryate tathaika\h

     "As golden bracelets, crowns, earrings, and other Н
golden ornaments are all one because they are all made of gold, Н
so all demigods, men, and animals are one with Lord because they Н
are all made of Lord Hari's potencies."

     The meaning is this: Names of potencies are primarily the Н
names of the master of these potencies. This is so because the Н
master is the very self of His potencies.
К


Adhikara\na 11

The Individual Spirit Souls Are Eternal and Without Beginning

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Because He is the origin of everything, the Supreme Н
Personality of Godhead has no other origin from which He was Н
created. This has already been described. Now we will determine Н
the nature of the individual spirit soul. First the idea that the Н
     In the Taittir\iya Ara\nyaka, Mah\a-N\ar\aya\na Upani\sad (1.4) it Н
is said:

yata\h pras\ut\a jagata\h pras\ut\i
     toyena j\iv\an vyasasarja bh\umy\am

     "From the Supreme Personality of Godhead the Н
universe was born. With water He created the living entities on Н
the earth."

     In the Ch\andogya Upani\sad it is said:

san-m\ul\a\h saumyem\a\h sarv\a\h praj\a\h

     "O gentle one, all living entities have their roots Н
in the Supreme."

     Sa\m\caya (doubt): Do the individual spirit souls have an Н
origin or not?

     P\urvapak\sa (the opponent speaks): Because He is the creator Н
of the material universe, which contains both sentient living Н
entities and insentient matter, the Supreme Personality of Н
Godhead must be the creator of the individual spirit souls. A

     Siddh\anta (conclusion): The author of the s\utras gives the Н
following conclusion.

S\utra 16

n\atm\a \cruter nityatv\ac ca t\abhya\h

     na&not;{.fn 2} \atm\a&the individual spirit soul;{.fn 2} \crute\h&from the Н
\Cruti-\c\astra;{.fn 2} nityatv\at&because of being eternal;{.fn 2} ca&and;{.fn 2} Н
t\abhya\h&from them.

     Because the individual spirit soul is eternal, and because Н
of the statements of \Cruti-\c\astra and other scriptures, this idea Н
about the individual spirit soul is not true.

КPurport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The individual spirit soul was never created. Why not? The Н
s\utra explains: "\crute\h" (because of the statements of Н
\Cruti-\c\astra). In Ka\tha Upani\sad (1.2.18) it is said:

na j\ayate mriyate v\a vipa\ccin
     n\aya\m kuta\ccin na babh\uva ka\ccit
ajo nitya\h \c\a\cvato 'ya\m pur\a\no
     na hanyate hanyam\ane \car\ire

     "O wise one, for the soul there is neither birth nor Н
death at any time. He has not come into being, does not come Н
into being, and will not come into being. He is unborn, eternal, Н
ever-existing, and primeval. He is not slain when the body is Н
s

     That the individual spirit soul was never born is also Н
declared in the \Cvet\a\cvatara Upani\sad (1.9):

j\Y\aj\Yau dv\av aj\av \i\c\an\i\cau

     "Neither the Supreme Personality of Godhead nor the Н
individual spirit souls were ever born."

     The word "t\abhya\h" in the s\utra means "the Н
eternality of the individual spirit soul is described in the Н
\Cruti and Sm\rti -\c\astras". The word "ca" (and) in the Н
s\utra means that the individual spirit soul is also conscious and Н
full of kn
     In the Ka\tha Upani\sad (2.5.13) it is said:

nityo nity\an\a\m cetana\c cetan\an\am

     "Of all eternal living souls there is one who is the Н
leader. Of all eternal souls there is one who is the leader."

     In the Bhagavad-g\it\a the Supreme Lord explains:

ajo nitya\h \c\a\cvato 'ya\m pur\a\na\h

     "The soul is unborn, eternal, ever-existing, and Н
primeval."

     Therefore, when it is said, "Yaj\Yadatta is born and Н
again he dies," such words refer only to the external material Н
body. The j\ata-karma ceremony and other ceremonies like it also Н
refer to the external material body. The individual spirit soul

sa v\a aya\m puru\so j\ayam\ana\h \car\iram abhisampadyam\ana\h sa utkraman Н
mriyam\a\na\h

К.fn 1
     "At the moment of birth the spirit soul enters a Н
material body and at the moment of death the soul leaves the Н
body."

     In the Ch\andogya Upani\sad (6.11.3) it is said:

j\ivopetam v\ava kileda\m mriyate na j\ivo mriyate

     "The soul resides in the material body. When the Н
body dies the soul does not die."

     Here someone may object: How can this be? If this is so, Н
then this fact disagrees with the scriptural description of the Н
individual souls' creation.
     To this objection I reply: The individual spirit souls are Н
said to be created because they are effects of the Supreme. The Н
Supreme Personality of Godhead has two potencies, and these are Н
said to be His effects. Here is what makes these two pote
К


Adhikara\na 12

The Individual Spirit Souls Are Both Knowledge and Knowers 

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Now the author of the s\utras considers the nature of the Н
individual spirit soul. In the B\rhad-\ara\nyaka Upani\sad (3.7.22) Н
it is said:

yo vij\Y\ane ti\s\than

     "The individual spirit soul is situated in Н
knowledge."

     In another passage it is said:

sukham aham asvapsa\m na ki\Ycid avedi\si

     "I slept happily. I did not know anything."

     Sa\m\caya (doubt): Is the individual spirit soul unalloyed Н
knowledge only, or is the soul the knower that experiences Н
knowledge?

     P\urvapak\sa (the opponent speaks): The individual spirit soul Н
consists of knowledge only. This is confirmed by the statement of Н
B\rhad-\ara\nyaka Upani\sad (3.7.22): "The individual spirit Н
soul is situated in knowledge." The soul is not the kn

     Siddh\anta (conclusion): The author of the s\utras gives the Н
following conclusion.

S\utra 17

j\Yo 'ta eva

     j\Ya\h&knower;{.fn 2} ata\h eva&therefore.

     Therefore he is the knower.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The individual spirit soul is both knowledge and knower. In Н
the Pra\cna Upani\sad (4.9) it is said:

e\sa hi dra\s\t\a spra\s\t\a \crot\a rasayit\a ghr\at\a mant\a boddh\a kart\a Н
vij\Y\an\atm\a puru\sa\h

К.fn 1
     "The individual spirit soul is the seer, the Н
toucher, the hearer, the taster, the smeller, the thinker, the Н
determiner, the doer, and the knower."

     This truth is accepted because it is declared by scripture, Н
not because it is understood by logic. Our acceptance of the Н
truth of scripture is described in s\utra 2.1.27:

\crutes tu \cabda-m\ulatv\at

     "The statements of \Cruti-\c\astra are the root of real Н
knowledge."

     In the Sm\rti-\c\astra it is said:

j\Y\at\a j\Y\ana-svar\upo 'yam

     "The individual spirit soul is both knower and Н
knowledge."

     Therefore the individual spirit soul is not knowledge alone Н
without being anything else, and this is not at all proved by Н
the statement, "I slept happily. I did not know Н
anything," for such an idea would contradict these scripture Н
statements 
К


Adhikara\na 13

The Individual Spirit Souls Are Atomic 

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Now the author of the s\utras considers the size of the Н
individual spirit souls. In the Mu\n\daka Upani\sad (3.1.9) it is Н
said:

e\so '\nur \atm\a cetas\a veditavyo yasmin pr\a\na\h pa\Ycadh\a Н
samvive\sa

     "When the life-breath withdraws the five activities, Н
the mind can understand the atomic soul."

     Sa\m\caya (doubt): Is the individual spirit soul atomic or Н
all-pervading?

     P\urvapak\sa (the opponent speaks): The individual spirit soul Н
is all-pervading. B\rhad-\ara\nyaka Upani\sad (4.4.14) declares that Н
the soul is "mah\an" (great). The statement that the soul Н
is atomic is merely a poetic metaphor.

     Siddh\anta (conclusion): The author of the s\utras gives the Н
conclusion in the following words.

S\utra 18

utkr\anti-gaty-\agat\in\am

     utkr\anti&departure;{.fn 2} gati&travel;{.fn 2} \agat\in\am&and of return

     Because of departure, travel, and return.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     In this s\utra the word "a\nu\h" (the atomic soul) Н
should be understood from the previous s\utra. In this s\utra the Н
genitive case is used in the sense of the ablative. The Н
individual spirit soul is atomic and not all-pervading. Why is Н
that? 
     In the B\rhad-\ara\nyaka Upani\sad (4.4.2) it is said:

tasya haitasya h\rdayasy\agra\m pradyotate. tena pradyotenai\sa Н
\atm\a ni\skr\amati cak\su\so v\a m\urdhno v\anyebhyo v\a Н
\car\ira-de\cebhya\h

     "The soul shines in the heart. At the moment of Н
death the effulgent soul leaves through the opening of the eyes, Н
the opening at the top of the the head, or another opening in the НКbody."

     In the B\rhad-\ara\nyaka Upani\sad (4.4.11) it is said:

anand\a n\ama te lok\a 
     andhena tamas\av\rt\a\h
t\a\ms te prety\abhigacchanti
     avidv\a\mso 'budh\a jan\a\h

     "Sinful fools enter into planets known as the worlds Н
of torment, full of darkness and ignorance."

     In the B\rhad-\ara\nyaka Upani\sad (4.4.6) it is said:

pr\apy\anta\m karma\nas tasya
     yat ki\Ycedam karoty ayam
tasm\at lok\at punar etya
     yasmai lok\aya karma\ne

     "At the time of death the soul reaps the results of Н
his works. He goes to the world where he deserves to go. When Н
the results of his past deeds are exhausted, again he returns to Н
the middle planets, the world of karma."

     In this way the B\rhad-\ara\nyaka Upani\sad describes the soul's Н
travel from one place to another. If he were all-pervading, Н
the soul would not be able to travel from one place to another, Н
for he would already be everywhere. 

     In \Cr\imad-Bh\agavatam (10.87.30) it is said:

aparimit\a dhruv\as tanu-bh\rto yadi sarva-gat\as 
     tarhi na \c\asyateti niyamo dhruva netarath\a

     "O Lord, although the living entities who have Н
accepted material bodies are spiritual and unlimited in number, Н
if they were all-pervading there would be no question of their Н
being under Your control."*

     However, the Supreme Personality of Godhead, although all-Н
pervading, can travel from place to place. This is possible Н
because He possesses inconceivable powers.
     Here someone may object: The individual spirit soul can be Н
all-pervading and unmoving, and still, because he mistakenly Н
identifies with the external material body, imagine that he goes Н
and comes. He is like the ruler of a village who never real
     To this the reply is given: Because it is said that he both Н
departs and returns it is not possible that the soul is actually Н
stationary and unmoving. The author of the s\utras confirms this Н
in the following words.

S\utra 19

sv\atmana\c cottarayo\h
К
     sva&own;{.fn 2} \atmana\h&of the soul;{.fn 2} ca&and;{.fn 2} uttarayo\h&of the Н
latter two.

     Also because the last two refer to the soul.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The word "ca" (also) is used here for emphasis. Here Н
the word "uttarayo\h" (the last two) means "of the Н
coming and going". The coming and going here definitely occurs to Н
the individual spirit soul. This is so because the coming and Н
going in t

\car\ira\m yad av\apnoti
     yac c\apy utkr\amat\i\cvara\h
g\rh\itvaitani samy\ati
     v\ayur gandh\an iv\a\cay\at

     "The living entity in the material world carries his Н
different conceptions of life from one body to another as the air Н
carries aromas. Thus he takes one kind of body and again quits it Н
to take another."*

     If someone says that the soul actually never goes anywhere, Н
although it seems to go places because of the misidentification of Н
the external material body as the self, then I say this is a Н
foolish idea. In the following words the Kau\citak\i Upa

sa yad\asm\at \car\ir\at samutkr\amati sahaivaitai\h sarvair Н
utkr\amati

     "At the time of death the soul, accompanied by all Н
his powers, leaves the material body."

     The word "saha" (accompanied by) is used when the Н
more important is accompanied by another of lesser importance. An Н
example is the sentence: "Accompanied by (saha) his son, Н
the father took his meal." Another example is in Bhagavad-g\it\a Н
(15.

S\utra 20

n\a\nur atac chruter iti cen netar\adhik\ar\at

К     na&not;{.fn 2} a\nu\h&atom;{.fn 2} atat&not that;{.fn 2} \crute\h&from the Н
scriptures;{.fn 2} iti&thus;{.fn 2} cet&is;{.fn 2} na&not;{.fn 2} itara&other;{.fn 2} Н
adhik\ar\at&because of being appropriate.

     If it is claimed that the \Cruti-\c\astra denies the idea that Н
the soul is atomic, then I reply that it is not so, because those Н
descriptions apply to someone else.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Here someone may object: Is it not so that that the Н
individual spirit soul is not atomic? After all, the B\rhad-Н
\ara\nyaka Upani\sad (4.4.22) affirms:

sa v\a e\sa mah\a-jana \atm\a

     "The soul is very great."

     After all, to be great in size is the very opposite of being atomic.

     If someone claims this, then the s\utra replies: "No. Н
It is not so." Why not? The s\utra explains: "itara" Н
(because these descriptions apply to someone else). These Н
words are descriptions of the Supreme Personality of Godhead, the Н
all-pervadi

yo 'yam vij\Y\anamaya\h pr\a\ne\su

     "He is full of knowledge. He stays among the life-Н
airs."

     Although this passage begins by describing the individual Н
spirit soul, it proceeds with a description of the Supreme Н
Personality of Godhead, as is seen in a following passage (B\rhad-Н
\ara\nyaka Upani\sad 4.3.13):

yasy\anuvitta\h pratibuddha \atm\a

     "He is the self who knows everything." Н

     These words clearly describe the Supreme Personality of Н
Godhead and not the individual spirit soul.

S\utra 21

sva-\cabdonm\an\abhy\a\m ca

     sva&own;{.fn 2} \cabda&word;{.fn 2} unm\an\abhy\am&with measure;{.fn 2} ca&and.

     Because of its word and measurement.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The word "sva-\cabda" (the word describing it) here НКmeans that the word atomic is used to describe the individual Н
spirit soul. An example of this is in Mu\n\daka Upani\sad (2.1.9):

e\so '\nur \atm\a

     "The soul is atomic in size."

     The word "unm\ana" here means "Its measurement is Н
atomic in size". The precise measurement of the individual Н
spirit soul is given in the \Cvet\a\cvatara Upani\sad (4.9):

b\al\agra-\cata-bh\agasya
     \catadh\a kalpitasya ca
bh\ago j\iva\h sa vij\Yeya\h
     sa c\antanty\aya kalpate

     "When the upper point of a hair is divided into one Н
hundred parts and again each of these parts is further divided Н
into one hundred parts, each such part is the measurement of the Н
dimension of the spirit soul."*

     In these two ways the atomic size of the soul is proved. the Н
word \anantya" here means "liberation". "Anta" Н
means "death", and "an" means "without". Н
Therefore the word "\anantya" means "the condition Н
of being free from death".

     Here someone may object: Is it not so that if it is atomic Н
in size and situated in a specific place in the material body, Н
the soul could not perceive sensations in all other parts of the Н
body, where the soul is not actually present?
     If this is said, then the author of the s\utras replies in Н
the following words.

S\utra 22

avirodha\c candana-vat

     avirodha\h&not contradicting;{.fn 2} candana&sandal;{.fn 2} vat&like

     It does not contradict. It is like sandal paste.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     As a drop of sandal paste placed on one part of the body Н
brings a pleasant sensation to the body as a whole, so the soul, Н
although situated in one place, perceives what happens in the Н
entire body. Therefore, there is no contradiction. In the Н


a\nu-m\atro 'py aya\m j\iva\h
     sva-deha\m vy\apya ti\s\thati
yath\a vy\apya \car\ir\a\ni
     haricandana-vipru\sa\h

К.fn 1
     "As the sensation created by a drop of sandal paste Н
pervades the entire body, so the individual spirit soul, Н
although atomic in size, is conscious of what happens in the Н
entire body."

S\utra 23

avasthiti-vai\ce\sy\ad iti cen n\abhyupagam\ad dh\rdi hi

     avasthiti&abode;{.fn 2} vai\ce\sy\at&because of being specific;{.fn 2} Н
iti&thus;{.fn 2} cet&if;{.fn 2} na&not;{.fn 2} abhyupagam\at&because of acceptance;{.fn 2} Н
h\rdi&in the heart;{.fn 2} hi&certainly.

     If it is denied because it has no specific abode, then I say Н
no, because it resides in the heart.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Here someone may object: Is it not so that the drop of Н
sandal paste has a single, clearly visible, place where it resides Н
on the body but the soul has no such single residence in the Н
body? There is no reason to make guesses about the location o
     If this objection is raised, then the author of the s\utras Н
replies: "No. It is not so." Why not? The s\utra explains: Н
"Because it resides in the heart." This means that the Н
soul really does reside in a single place in the material body. Н
The 

h\rdi hy e\sa \atm\a

     "The soul resides in the heart."

     In the final conclusion the spirit soul, although atomic in Н
size is, in one sense, all-pervading throughout the entire Н
material body. This is explained in the following s\utra.

S\utra 24

gu\n\ad v\alokavat

     gu\n\at&by quality;{.fn 2} v\a&or;{.fn 2} \aloka&light;{.fn 2} vat&like.

     By quality or like light.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Although the soul is atomic in size, it pervades the body by Н
the quality of consciousness. Like light it pervades the entire Н
body. As the sun, although situated in one place, fills the Н
universe with light, so the soul fills the body with Н
cons

yath\a prak\a\cayaty eka\h
     k\rtsna\m lokam ima\m ravi\h
k\setra\m k\setr\i tath\a k\rtsna\m
     prak\a\cayati bh\arata

     "O son of Bharata, as the sun alone illuminates all Н
this universe, so does the living entity, one within the body, Н
illuminate the entire body by consciousness."*

     When the sun emanates sunlight it does not lose any atoms Н
from its mass, nor does it become diminished in any way. Rubies Н
and other jewels also emanate light without losing atoms from Н
their mass or becoming diminished in any way. It is not poss
     The quality can function in a plane apart from the substance Н
that possesses it. The author of the s\utras explains this in the Н
following example.

S\utra 25

vyatireko gandhavat tath\a hi dar\cayati

     vyatireka\h&difference;{.fn 2} gandha&fragrance;{.fn 2} vat&like;{.fn 2} tath\a&so;{.fn 2} Н
hi&indeed;{.fn 2} dar\cayati&shows.

     As a fragrance is in a different place, so it is also in a Н
different place. This the scripture shows.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     As the fragrance of flowers or other objects may travel to a Н
place far from its source, so the consciousness that emanates Н
from the soul may travel from the heart and enter the head, feet, Н
or other parts of the body. The Kau\citaki Upani\sad (3

praj\Yay\a \car\ira\m sam\aruhya

     "By consciousness the soul is all-pervading in the Н
material body."

     Even though the fragrance  may travel very far it is never Н
actually separated from its source, just as the light of a jewel Н
is also not separated from its source. In the Sm\rti-\c\astra it is Н
said:

upalabhy\apsu ced gandha\m
     kecid br\uyur anaipu\n\a\h
p\rthivy\am eva tam vidy\ad
     apo v\ayu\m ca sa\m\critam

     "They who do not understand may sometimes say that НКfragrance is present in water. Earth is the natural home of Н
fragrance, although it may sometimes take shelter of water or Н
air."

     In the Pra\cna Upani\sad (4.9) it is said:

e\sa hi d\r\s\t\a

     "The soul is the person who sees."

     Sa\m\caya (doubt): Is the consciousness that the soul possesses Н
eternal or not?

     P\urvapak\sa (the opponent speaks): The soul is by nature Н
unconscious. It is like a stone. Consciousness only arises when Н
the soul comes in contact with the mind. This is seen in the Н
scriptures' statement: "I slept happily. I was not Н
consciou

     Siddh\anta (conclusion): In the following words the author of Н
the s\utras gives the conclusion.

S\utra 26

p\rthag-upade\c\at

     p\rthak&separate;{.fn 2} upade\c\at&because of the teaching.

     Because there is a specific teaching.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The soul is conscious eternally. How is that known? The Н
s\utra explains: "Because there is a specific teaching." Н
Some examples of that teaching follow.

     In the Pra\cna Upani\sad (4.9) it is said:

e\sa hi d\r\s\t\a

     "The soul sees eternally."

     In the B\rhad-\ara\nyaka Upani\sad (4.5.14) it is said:

avin\a\c\i v\a are ayam \atm\anucitti-dharm\a

     "The soul's consciousness is never destroyed."

     The soul does not become conscious merely by contact with Н
the mind, for soul and mind are both indivisible and cannot НКinteract. Turning away from the Supreme Personality of Godhead, Н
the soul obscures its natural spiritual knowledge. Turning Н
t

yath\a na kriyate jyotsn\a
     mala-prak\s\alan\an ma\ne\h
do\sa-prah\a\n\an na j\Y\anam
     \atmanah kriyate tath\a

     "As by washing away the dirt that covered a jewel, Н
the jewel's splendor is not created but merely uncovered, so by Н
removing the dirt of materialism that covered the soul, the Н
soul's splendor is not created, but merely uncovered.

yathodap\ana-khanan\at
     kriyate na jal\antaram
sad eva niyate vyaktim
     asata\h sambhava\h kuta\h

     "As by digging a well, water is brought forth but Н
not created, so by spiritual activities the nature of the soul is Н
brought forth but not created. How would it be possible to create Н
the the soul's qualities from nothing?

tath\a heya-gu\na-dhva\ms\ad
     avarodh\adayo gu\n\a\h
prak\a\cyante na j\anyante
     nitya ev\atmano hi te

     "When material faults are destroyed, the soul's Н
qualities become revealed. The soul's qualities are eternal. they Н
are never created."

     Here someone may object: These quotes from scripture merely Н
show that the soul is synonymous with consciousness. They do not prove Н
that the soul itself is conscious.

     To this objection the author of the s\utras replies in the Н
following words.

S\utra 27

tad-gu\na-s\aratv\at tad vyapade\ca\h pr\aj\Ya-vat

     tat&of that;{.fn 2} gu\na&quality;{.fn 2} s\aratv\at&because of being the Н
essence;{.fn 2} tat&that;{.fn 2} vyapade\ca\h&designation;{.fn 2} pr\aj\Ya&intelligent;{.fn 2} Н
vat&like.

     It is called that because that is its essential nature, just Н
as He who is intelligent.    

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

К     Because the soul is consciousness itself, therefore it Н
is conscious. Why is that? The s\utra explains: "It is Н
called that because that is its essential nature."
     In this s\utra the word "gu\na" (quality) refers to Н
the soul's quality of consciousness. The word "s\ara" Н
means "the essential nature of the thing, the absence of Н
which makes the thing non-existent." The word "pr\aj\Ya-Н
vat" means "Like Lord V

S\utra 28

y\avad \atma-bh\avitv\ac ca na do\sas tad-dar\can\at

     y\avat&as long as;{.fn 2} \atma&of the soul;{.fn 2} bh\avitv\at&because of Н
existence;{.fn 2} ca&and;{.fn 2} na&not;{.fn 2} do\sa\h&fault;{.fn 2} tat&of that;{.fn 2} Н
dar\can\at&because of the sight.

     It exists as long as the soul exists. There is no fault in Н
this, because it is clearly seen.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     There is no fault in saying that the two sentences {.sy Н
168}the soul is consciousness" and "the soul is Н
conscious" mean the same thing. That is the meaning here. Why is Н
that? The s\utra explains: "It exists as long as the soul Н
exists. There i

     Here someone may object: Is it not true that consciousness is Н
born from the modes of material nature? Is it not true that, Н
because it does not exist in the state of dreamless sleep, Н
consciousness is not eternal? Is it not true that even when th

     If these objections are raised, the author of the s\utras Н
replies in the following words.

S\utra 29

Кpu\mstv\adi-vat tv asya sato 'bhivyakti-yog\at

     pu\mstva&virility;{.fn 2} \adi&beginning with;{.fn 2} vat&like;{.fn 2} tu&but;{.fn 2} Н
asya&of him;{.fn 2} sata\h&of the existing;{.fn 2} abhivyakti-yog\at&because of Н
manifestation.

     But like virility and other things it exists and then is Н
manifest.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The word "tu" (but) is used here to dispel doubt. Н
The word "na" (It is not like that) is understood in this Н
s\utra. It is not true than consciousness is non-existent in Н
dreamless sleep and only exists in the waking state. Why is that? Н
the s\u

yad vai tan na vij\an\ati vij\anan vaitad vij\Yeyam na vij\an\ati na hi Н
vijn\atur vij\Y\an\at viparilopo vidyate avin\a\citv\an na tu tad Н
dvit\iyam asti tato 'nyad vibhakta\m yad vij\an\iy\at

     "In the state of dreamless sleep the soul is both Н
conscious and unconscious. The soul is always conscious, and Н
consciousness can never be separated from it, because the soul Н
and its consciousness can never be destroyed. Still, in the state Н
of

     When there is no object for consciousness to perceive, then Н
consciousness is dormant. Therefore in dreamless sleep Н
consciousness is dormant. When the senses contact the sense-Н
objects, then consciousness becomes manifested. Had it Н
not existed 

     Now the author of the s\utras refutes the theory of the Н
sa\gkhya philosophers. 

     Sa\m\caya (doubt): Is the individual spirit soul consciousness Н
and nothing else? Is the individual spirit soul all-pervading?

К     P\urvapak\sa (the opponent speaks): The individual spirit soul Н
is all-pervading. This is so because the results of its actions Н
are seen everywhere. Had it been atomic, the soul would be unable Н
to perceive the pains and pleasures present in dif

     Siddh\anta (conclusion): In the following words the author of Н
the s\utras gives the proper conclusion.

S\utra 30

nityopalabdhy-anupalabdhi-prasa\ggo 'nyatara-niyamo v\anyath\a

     nitya&eternal;{.fn 2} upalabdhi&perceptionl;{.fn 2} anupalabdhi&non-Н
perception;{.fn 2} prasa\gga\h&result;{.fn 2} anyatara&otherwise;{.fn 2} Н
niyama\h&restriction;{.fn 2} v\a&or;{.fn 2} anyath\a&otherwise.

     Otherwise there would be eternal consciousness, eternal Н
unconsciousness, or the limited existence of one or the other.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     If the soul were only consciousness and nothing else, and if Н
it were all-pervading, then the soul would be either always Н
conscious or always unconscious. Either that or there would be a Н
limited existence of one or the other. This is the meaning
     It cannot be said that consciousness is created by contact Н
with the senses and unconsciousness is created when there is no Н
contact with the senses, because if the soul is all-pervading Н
then it would be always in contact with the senses. Further
     However, our theory, which affirms that the spirit soul is Н
atomic in size and different in each material body, is not Н
refuted by these considerations. Although atomic in size, the Н
individual spirit soul can act in any place, although it cannot 
К.pa



Adhikara\na 14

The Individual Spirit Soul Performs Actions

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Now the author of the s\utras will consider another point. In Н
the Taittir\iya Upani\sad (2.5.1) it is said:

vij\Y\ana\m yaj\Ya\m tanute. karm\a\ni tanute 'pi ca.

     "Consciousness performs yaj\Yas. Н
Consciousness performs actions."

     Sa\m\caya (doubt): Does the individual soul, indicated in this Н
passage by the word "consciousness", perform actions or Н
not?

     P\urvapak\sa (the opponent speaks): In the Ka\tha Upani\sad Н
(2.18) it is said:

hant\a cen manyate hantu\m 
     hata\c cen manyate hatam
ubhau tau na vij\an\itau
     n\aya\m hanti na hanyate 

     "Neither he who thinks the living entity the slayer Н
nor he who thinks it slain is in knowledge, for the self slays Н
not nor is slain."*

     These words clearly declare that the individual spirit soul Н
never performs actions. In the Bhagavad-g\it\a (3.27) it is said:

prak\rte\h kriyam\a\n\ani
     gu\nai\h karm\a\ni sarva\ca\h
aha\gk\ara-vim\u\dh\atm\a
     kart\aham iti manyate

     "The spirit soul bewildered by the influence of Н
false-ego thinks himself the doer of activities that are in Н
actuality carried out by the three modes of material nature."*

     In the Bhagavad-g\it\a (13.21) it is also said:

k\arya-k\ara\na-kart\rtve
     hatu\h prak\rtir ucyate
puru\sa\h sukha-du\hkh\an\a\m
     bhokt\rtve hetur ucyate

     "Nature is said to be the cause of all material Н
causes and effects, whereas the living entity is the cause of the Н
various sufferings and enjoyments in this world."*
К
     Therefore the individual spirit soul does not perform Н
actions. When a person understands the truth he understands that Н
all actions are actually performed by the material energy and the Н
individual spirit soul is merely the person who experiences

     Siddh\anta (conclusion): In the following words the author of Н
the s\utras gives the proper conclusion.

S\utra 31

kart\a \c\astr\arthavat-tv\at

     kart\a&the doer;{.fn 2} \c\astra&of the scriptures;{.fn 2} \artha&meaning;{.fn 2} Н
vat&possessing;{.fn 2} tv\at&because of having the nature.

     He performs actions. This is so because the scriptures are Н
meaningful.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     It is the individual spirit soul who performs actions, not Н
the modes of material nature. Why is that? The s\utra explains: Н
"Because the scriptures are meaningful."  In the Н
scriptures it is said:

svarga-k\amo yajeta

     "A person who desires Svargaloka should perform Н
yaj\Yas."

and

\atm\anam eva lokam up\as\ita

     "One should worship the Supreme Personality of Н
Godhead."

     These statements have meaning only if the individual spirit Н
soul does actually perform actions. If all actions are performed Н
by the modes of nature and the individual spirit soul never does Н
anything, these statements of the scriptures are meani
     That the individual spirit soul does actually perform Н
actions is also confirmed in the next s\utra.

S\utra 32

vih\aropade\c\at

К     vih\ara&of pastimes;{.fn 2} upade\c\at&because of the teaching.

     Because of the teaching about pastimes.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The Ch\andogya Upani\sad (8.12.3) describes the activities of Н
the liberated souls:

sa tatra paryeti jak\san kr\i\dan ramam\a\na\h

     "In the spiritual world the individual spirit soul Н
eats, plays, and enjoys."

     Therefore action by itself does not brings pain and Н
unhappiness to the soul, rather it is the bondage of the three Н
modes of nature that brings unhappiness. This is so because the Н
three modes of nature obscure the reality of the soul's spiritual

S\utra 33

up\ad\an\at

     up\ad\an\at&because of taking.

     Because of taking.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     In the B\rhad-\ara\nyaka Upani\sad (2.1.18) it is said:

sa yath\a mah\a-r\aja\h . . . evam evai\sa et\an pr\a\n\an Н
g\rh\itv\a sve \car\ire yath\a-k\ama\m parivartate

     "In the dreaming state the individual spirit soul Н
acts like a king. The soul grasps the life-airs and does as it Н
wishes."

     In the Bhagavad-g\it\a (15.8) it is also said:

g\rh\itvait\ani samy\ati
     v\ayur gandh\an iv\a\cay\at

     "The living entity in the material world carries his Н
different conceptions of life from one body to another as the air Н
carries aromas. Thus he takes one kind of body and again quits it Н
to take another."*

     In these passages it is seen that the individual spirit soul Н
does perform actions, for the soul moves the life-airs as a Н
magnet moves iron. The life-airs may move many things, but it is Н
the individual spirit soul who moves the life-airs. Nothin

К     In the following words the author of the s\utras now gives Н
another reason.

S\utra 34

vyapade\c\ac ca kriy\ay\a\m na cen nirde\ca-viparyaya\h

     vyapade\c\at&because of designation;{.fn 2} ca&and;{.fn 2} kriy\ay\am&in Н
action;{.fn 2} na&mpt;{.fn 2} cet&if;{.fn 2} nirde\ca&grammatical construction;{.fn 2} Н
viparyaya\h&different.

     Also because of the name in the action. If this were not so Н
the grammatical structure would be different.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     In the Taittir\iya Upani\sad (2.5.1) it is said:

vij\Y\ana\m yaj\Ya\m tanute. karm\a\ni tanute 'pi ca.

     "Consciousness performs yaj\Yas. Н
Consciousness performs actions."

     These words clearly show that the individual spirit soul is Н
the primary performer of Vedic and ordinary actions. If the word Н
"vij\Y\anam" is interpreted to mean not the individual Н
spirit soul, but the intelligence, then the grammatical structur
     Here someone may object: Is it not so that the individual Н
spirit soul, being independent and able to act as he likes, will Н
naturally act for his own welfare and will not perform actions Н
that bring him harm?
     To this I reply: No. It is not like that. The individual Н
spirit soul desires to benefit himself, but because his past Н
karma acts against him, he sometimes creates his own misfortune. 
     For these reasons it is clear that the individual spirit soul Н
certainly performs actions. When the scriptures sometimes say Н
that the individual spirit soul does not perform actions, the Н
meaning is that the soul is not independent and free to do
     Here someone may object: It is not possible that the Н
individual spirit soul is the performer of actions, for it is Н
clearly seen that these actions often bring him suffering. 
     To this I reply: No. It is not so. If the individual spirit НКsoul is not the performer of actions, then the scriptural Н
descriptions of the dar\ca, paur\namassa, and other yaj\Yas Н
would not make any sense.

     In the following words the author of the s\utras refutes the Н
idea that material nature is the real performer of actions.

S\utra 35

uplabdhi-vad aniyama\h

     uplabdhi&consciousness;{.fn 2} vat&like;{.fn 2} aniyama\h&uncertainty.

     As in the situation of consciousness, it would be Н
indefinite.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     In previous s\utras it was shown that if the individual Н
spirit soul were all-pervading, then consciousness would be vague Н
and indefinite. In the same way if all-pervading material nature Н
were the sole performer of all actions, then all actions 

S\utra 36

\cakti-viparyay\at

     \cakti&of power;{.fn 2} viparyay\at&because of difference.

     Because the power is changed.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     If the material nature is the performer of actions, then Н
material nature must also experience the good and bad results of Н
those actions. However, the \Cvet\a\cvatara Upani\sad (1.8) affirms:

bhokt\r-bh\av\at

     "The individual spirit soul enjoys the good and bad Н
results of actions."

     In this way the idea that the material nature is the Н
performer of actions is refuted. Because the individual spirit Н
soul enjoys the good and bad results of actions, the individual Н
spirit soul must also be the performer of those actions. 

S\utra 37
К.fn 2

sam\adhy-abh\av\ac ca

     sam\adhi&of liberation;{.fn 2} abh\av\at&because of the non-Н
existence;{.fn 2} ca&also.

     Also because there is no liberation.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Actions are meant to bring one to liberation from the Н
material world. Because it is not possible for the material Н
nature to act in such a way and attain such a goal, the idea that Н
the material nature is the performer of actions cannot be Н
ente
К


Adhikara\na 15

Activity Is the Soul's Nature

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     In the following words the author of the s\utras gives an Н
example to show that the individual spirit soul performs actions, Н
using other its own potency, or some other instrument to perform Н
them.

S\utra 38

yath\a ca tak\sobhayath\a

     yath\a&as;{.fn 2} ca&and;{.fn 2} tak\sa&carpenter;{.fn 2} ubhayath\a&in both Н
ways.

     In both ways like a carpenter.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     As a carpenter performs actions, employing both his own Н
power and a host of tools, so does the individual spirit soul, Н
employing both his own power and the various life-airs. Thus the Н
soul employs the material body and other instruments also, t

     That the individual spirit soul is indeed the performer of Н
actions is confirmed in Bhagavad-g\it\a (13.22), where it is said:

k\ara\na\m guna-sa\ggo 'sya
     sad-asad-yo\ni-janmasu

     "The living entity in material nature thus follows Н
the ways of life, enjoying the three modes of nature. Thus he Н
meets with good and evil among the various species."*

     These words explain the scripture passages that declare the Н
modes of nature to be the performers of action. It is foolish for Н
a person to think himself the sole performer of action and ignore Н
the five factors of action. Of course it is not that

n\aya\m hanti na hanyate

К.fn 1
     "The self slays not nor is slain."

that does not mean that the individual spirit soul never performs Н
any action, but rather that the eternal spirit soul can never be Н
cut or slain. The meaning of the statement that the soul never Н
acts has thus already been explained.
     In both this life and the next the devotees perform various Н
actions of devotional service to the Lord. Because these actions Н
are free from the touch of the modes of nature, because they are Н
under the jurisdiction of the Lord's spiritual potency

s\attvika\h k\arako 'sa\gg\i
     r\ag\andho r\ajasa\h sm\rta\h
t\amasa\h sm\rti-vibhra\s\to
     nirgu\no mad-ap\a\craya\h

     "One who acts without attachment is in the mode of Н
goodness. One who is blinded with desire is in the mode of Н
passion. One whose intelligence is broken is in the mode of Н
ignorance. One who takes shelter of Me is free from the grip of Н
the mode
 Н
     That the pure spirit soul experiences the results of his Н
actions is described in Bhagavad-g\it\a (13.21):

puru\sa\h sukha-du\hkh\an\a\m
     bhokt\rtve hetur ucyate

     "The living entity is the cause of the various Н
sufferings and enjoyments in this world."*

     Because it is by nature conscious it is the soul that Н
experiences the results of actions, the modes of nature do not Н
experience them. This refutes the idea that the modes are active Н
and the soul is not. In this way it is proved that it is the c

e\sa hi dra\s\t\a spra\s\t\a \crot\a

     "It is the soul who sees, touches, and hears."

     Thus, by this example of the carpenter, the idea that the Н
individual spirit soul is the only factor in action, and there Н
are no others, is clearly refuted.
К


Adhikara\na 16

The Individual Spirit Soul is Dependent on the Supreme Н
Personality of Godhead

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Now another doubt is considered.

     Sa\m\caya (doubt): Is the individual spirit soul independent Н
in his actions, or does he depend on another?

     P\urvapak\sa (the opponent speaks): The scriptures say:

svarga-k\amo yajeta

     "One who desires Svargaloka should perform yaj{.sy Н
241}as."

and

tasm\ad br\ahma\na\h sur\a\m na pibet p\apmanotsa\ms\rja

     "A br\ahma\na should not drink liquor and should not Н
commit sins."

     That the scriptures give orders and prohibitions for the Н
soul to follow is proof that the soul is independent, for Н
independence means to have the power to do one thing and to Н
refrain from doing another.

     Siddh\anta (conclusion): In the following words the author of Н
the s\utras gives his conclusion.

S\utra 39

par\at tu tac-chrute\h

     par\at&from the Supreme;{.fn 2} tu&but;{.fn 2} tat&of that;{.fn 2} \crute\h&from Н
the scriptures.

     But from the Supreme, because of the scriptures.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The word "tu" (but) is used to remove doubt. The Н
Supreme Personality of Godhead inspires the individual spirit Н
soul to act. How is that known? The s\utra explains: "tac-Н
chrute\h" (It is known from the scriptures). The scriptures give Н
the foll

anta\h pravi\s\ta\h \c\ast\a jan\an\am
К
     "Entering their hearts, the Supreme Personality of Н
Godhead controls all living entities."

ya \atmani ti\s\thann \atm\anam antaro yamayati

     "Entering their hearts, the Supreme Personality of Н
Godhead controls all living entities."

e\sa eva s\adhu karma k\arayati

     "The Lord engages the living entity in pious Н
activities so he may be elevated."*

     Here someone may object: So be it. However, if the Supreme Н
Personality of Godhead is the actual performer of actions, then Н
the orders and prohibitions of the scriptures are all Н
meaningless. The scriptures can give orders and prohibitions only Н

     If this is said, then the author of the s\utras gives the Н
following reply.

S\utra 40

k\rta-prayatn\apek\sas tu vihita-prati\siddh\avaiyarthy\adibhya\h

     k\rta&done;{.fn 2} prayatna&effort;{.fn 2} \apek\sa\h&relation;{.fn 2} tu&but;{.fn 2} Н
vihita&ordered;{.fn 2} prati\siddha&forbidden;{.fn 2} a&not;{.fn 2} Н
vaiyarthya&meaninglessness;{.fn 2} \adibhya\h&beginning.

     But it is by effort because then orders and prohibitions are Н
not without meaning.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The word "tu" (but) is used here to dispel doubt. Н
The individual spirit soul performs pious and impious deeds. Н
Taking into consideration the individual soul's efforts, the Н
Supreme Personality of Godhead gives him facility to act in a Н
certain 
     The pious and impious deeds of the individual spirit soul Н
are like different seeds that sprout into different kinds of Н
plants. The Supreme Personality of Godhead is like the rain that Н
falls on these seeds and makes them grow. Therefore in this 
     Why is that? The s\utra explains: "Because then Н
orders and prohibitions are not without meaning." The word {.sy Н
168}\adi" (beginning with) in this s\utra means that the Supreme Н
Personality of Godhead gives mercy and punishment according to Н
th
     The scriptures say that when He is merciful the Supreme Н
Personality of Godhead engages the individual spirit soul in Н
pious activities so he may be elevated, and when He withdraws His Н
mercy the Supreme Personality of Godhead engages the individu
К


Adhikara\na 17

The Individual Spirit Soul Is Part and Parcel of the Supreme Н
Personality of Godhead

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Next, to corroborate the previous explanation the author of Н
the s\utras explains that the individual spirit soul is part and Н
parcel of the Supreme Personality of Godhead. In the mu\n\daka Н
Upani\sad (3.1.1) it is said:

dv\a supar\n\a

     "The soul and the Supersoul within the body are Н
compared to two friendly birds sitting together."*

     The first bird here is the Supreme Personality of Godhead Н
and the second is the individual spirit soul.

     Sa\m\caya (doubt): Is the individual spirit soul in truth the Н
Supreme Personality of Godhead, only seeming to be different Н
because of the illusion of m\ay\a, or is the the individual spirit Н
soul part and parcel of the Supreme Personality of God

     P\urvapak\sa (the opponent speaks): What is the truth? The Н
truth is the individual spirit soul covered by the illusion of Н
m\ay\a is in truth the same as the Supreme Personality of Godhead? Н
The Brahma-bindu Upani\sad (13) explains:

gha\ta-samv\rtam \ak\a\ca\m
     n\iyam\ane gha\te yath\a
gato l\iyeta n\ak\a\ca\m
     tadvaj j\ivo nabhopama\h

     "The space within a jar is not moved when the jar is Н
moved, nor is it destroyed when the jar is broken. The spirit Н
soul is like that unbreakable space."

     The Ch\andogya Upani\sad also (6.8.7) affirms:

tat tvam asi

     "You are that."

     Siddh\anta (conclusion): In the following words the author of Н
the s\utras gives his conclusion. 

S\utra 41

Кa\m\co n\an\a vyapade\c\ad anyath\a c\api d\asa-kitav\aditvam adh\iyate eke

     a\m\ca\h&part;{.fn 2} n\an\a&many;{.fn 2} vyapade\c\at&because of the Н
teaching;{.fn 2} anyath\a&otherwise;{.fn 2} ca&and;{.fn 2} api&also;{.fn 2} d\asa&servant;{.fn 2} Н
kitava&gambler;{.fn 2} \adi&beginning with;{.fn 2} tvam&the state of being;{.f

     He is a part because of the description of being many, and Н
also because some scriptures describe him as a servant, as Н
a gambler, or as something else.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The individual spirit soul is a part and parcel of the Н
Supreme Personality of Godhead as a ray of sunlight is part and Н
parcel of the sun. The individual spirit soul is different from Н
the Lord, dependent on the Lord, and related to the Lord. Tha

udbhava\h sambhavo divyo deva eko n\ar\aya\no m\at\a pit\a Н
bhr\at\a niv\asa\h \cara\na\m suh\rd gatir n\ar\aya\na\h

     "N\ar\aya\na is the transcendental Supreme Personality Н
of Godhead. N\ar\aya\na is the creator, destroyer, mother, father, Н
brother, home, shelter, friend, and goal."

     In Bhagavad-g\it\a (9.18) Lord K\r\s\na declares:

gatir bhart\a prabhu\h s\ak\s\i
     niv\asa\h \cara\na\m suh\rt

     "I am the goal, the sustainer, the master, the Н
witness, the abode, the refuge, and the most dear friend. I am Н
the creation and the annihilation, the basis of everything, the Н
resting place, and the eternal seed."*

     The words "n\an\a vyapade\c\ad" in this s\utra describe Н
the many relationships that exist between the Supreme Personality Н
of Godhead and the individual spirit soul, relationships like Н
that between the creator and created, controller and control

brahma d\as\a brahma d\a\c\a brahma kitav\a\h

     "These servants are the Supreme. These fishermen are Н
the Supreme. These gamblers are the Supreme."

     It is not possible that this passage intends to say that the Н
individual spirit soul is actually not different from the Н
Supreme. It is not possible that the Supreme is simultaneously НКboth the creator and created, the pervader and pervaded, nor i

vi\s\nu-\cakti\h par\a prokt\a
     k\setraj\Y\akhy\a tath\a par\a

     "Originally, K\r\s\na's energy is spiritual, and the Н
energy known as the living entity is also spiritual."*

     When it is said that the individual spirit soul is a part of Н
the Supreme Personality of Godhead, the word "part" is Н
used in the same way as in the sentence, "The circle of Н
Venus is a one-hundredth part of the moon's circle," or the Н
same way a
     The example of the pot means that when the mistaken Н
identification of the soul for the body is broken, the Н
individual soul meets the Supreme Personality of Godhead. The Н
Ch\andogya Upani\sad's statement "tat tvam asi" (You are Н
that) therefore 

S\utra 42

mantra-var\n\at

     mantra&of the mantras;{.fn 2} var\n\at&from the description.
К.fn 3

     Because of the description in the Vedic mantras.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     In the \Rg Veda (10.90.3) it is said:

p\ado 'sya sarv\a bh\ut\ani

     "All living entities are part and parcel of the Н
Supreme."

     In this way the Vedic mantras declare that the individual Н
spirit souls are part and parcel of the Supreme. The word {.sy Н
168}p\ada" here means "part". No other meaning makes sense Н
in this context. The word "sarv\a bh\ut\ani" (all living Н
entit

S\utra 43

api smaryate

     api&also;{.fn 2} smaryate&in the Sm\rti-\c\astra.

     Also in the Sm\rti-\c\astra.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     In the Bhagavad-g\it\a (15.7) Lord K\r\s\na explains:

mamaiv\a\m\co j\iva-loke
     j\iva-bh\uta\h san\atana\h

     "The living entities in this conditioned world are Н
My eternal fragmental parts."*

     By using the word "san\atana" (eternal), the Lord Н
refutes the idea that the living entities referred to here are Н
the temporary external bodies in which the eternal souls reside. Н
In this way it is seen that the individual spirit souls are part Н

j\Y\an\a\crayo j\Y\ana-gu\na\c
     cetana\h prak\rte\h para\h
na j\ato nirvik\ara\c ca
     eka-r\upa\h svar\upa-bh\ak

     "The individual spirit soul is the shelter of НКknowledge, has knowledge as one if his qualities, is Н
consciousness, is beyond the world of matter, is never born, Н
never changes, and has one form, a spiritual form.

a\nur nityo vy\apti-\c\ila\c
     cid-\anand\atmakas tath\a
aham artho 'vyaya\h s\ak\s\i
     bhinna-r\upa\h san\atana\h

     "The soul is atomic, eternal, is present by Н
consciousness everywhere in the material body, is by nature full Н
of spiritual bliss and knowledge, has a sense of individual Н
identity, is unchanging, is a witness within the body, is Н
eternal, and is

ad\ahyo 'cchedyo 'kledyo
     '\co\syo 'k\sara eva ca
evam-\adi-gu\nair yukta\h
     \ce\sa-bh\uta\h parasya vai

     "The soul can never be burned, cut, moistened, Н
withered, or killed. It has these and many more qualities. It is Н
part and parcel of the Supreme.


ma-kare\nocyate j\iva\h
     k\setra-j\Ya\h parav\an sad\a
d\asa-bh\uto harer eva
     n\anyasyaiva kad\acana

     "Thus the word `ma' refers to the individual spirit Н
soul. The soul is the knower of the field of activities. The soul Н
is spiritual. The soul is an eternal servant of the Supreme Н
Personality of Godhead. The soul is never the servant of anyone Н


     The phrase "evam-\adi-gu\nai\h" (with these and many Н
more qualities) refers to the soul's other qualities, such as his Н
ability to perform actions, to experience sensations, to Н
attain enlightenment, and to enlighten others. The word {.sy Н
168}e
К


Adhikara\na 18

The Lord's Incarnations Are Not Part and Parcel of the Lord, For Н
They Are the Lord Himself

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na


     Digressing, for the moment, from the main topic, the author of Н
the s\utras next considers the nature of the Lord's incarnations. Н
In the Gop\ala-t\apan\i Upani\sad it is said:

eko va\c\i sarva-ga\h k\r\s\na i\dya
     eko 'pi san bahudh\a yo 'vabh\ati

     "Lord K\r\s\na is the worshipable, all-pervading Н
supreme controller, and although He is one, He manifests in many Н
forms."


     In the Vi\s\nu Pur\a\na (1.2.3) it is said:

ek\aneka-svar\up\aya

     "The Supreme Personality of Godhead is one, although Н
He has many forms."

     Here it is said that the Lord is one because He remains one Н
person, even though He appears in many forms, and He is also called many Н
because of the great variety of these forms. That is the Н
meaning. 

     Sa\m\caya (doubt): Are the incarnations of the Lord, such as Н
the incarnation Matsya, part and parcel of the Lord in the same Н
way the individual spirit souls are, or are They different from Н
the individual spirit souls?

     P\urvapak\sa (the opponent speaks): There is no difference Н
between the individual spirit souls and the incarnations of the Н
Supreme Personality of Godhead.

     Siddh\anta (conclusion): In the following words the author of Н
the s\utras gives His conclusion.

S\utra 44

prak\a\c\adi-van naiva\m para\h

     prak\a\ca&light;{.fn 2} \adi&beginning with;{.fn 2} vat&like;{.fn 2} na&not;{.fn 2} Н
evam&thus;{.fn 2} para\h&the Supreme.

     The Supreme is not like light or other things.
К
Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Although the Lord's incarnations, such as Lord Matsya, are Н
called "parts" of the Supreme, They are not like the Н
individual spirit souls. Here the author of the s\utras gives and Н
example: "The Supreme is not like light or other things." Н
As the

S\utra 45

smaranti ca

     smaranti&the Sm\rti-\c\astras say;{.fn 2} ca&and.

     The Sm\rti-\c\astras also say it.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     In the Var\aha Pur\a\na it is said:

sv\a\m\ca\c c\atha vibhinn\a\m\ca
     iti dvedh\a\m\ca i\syate
a\m\cino yat tu s\amarthya\m
     yat-svar\upa\m yath\a sthiti\h

     "It is said that there are two kinds of parts and Н
parcels of the Supreme: direct parts and separated parts. Direct Н
parts have exactly the same nature as the Lord.

tad eva n\a\num\atro 'pi
     bheda\h sv\a\m\c\a\m\cino kvacit
vibhinn\a\m\co 'lpa-\cakti\h sy\at
     ki\Ycit s\amarthya-m\atra-yuk

     "Separated parts are different from the Lord. They Н
are atomic in size and have very slight powers.

sarve sarva-gu\nai\h p\ur\n\a\h
     sarva-do\sa-vivarjit\a\h

     "All direct parts of the Lord are filled with all Н
virtues and glories and free of all vices and defects."

     In \Cr\imad-Bh\agavatam (1.3.28) it is said:

ete c\a\m\ca-kal\a\h pu\msa\h
     k\r\s\nas tu bhagav\an svayam

     "All the above mentioned incarnations are either Н
plenary portions or portions of the plenary portions of the Lord, НКbut Lord \Cr\i K\r\s\na is the original Personality of Godhead."*

     Thus Lord K\r\s\na is the original Supreme Personality of Н
Godhead and the various incarnations, such as Lord Matsya, are Н
parts of Him, but they are not different from Lord K\r\s\na, as the Н
individual spirit souls are. Lord K\r\s\na is like a va
     In His various incarnations Lord K\r\s\na may display all or Н
only some of His powers. That is the description of the Н
scriptures. Lord K\r\s\na, the source of all incarnations, displays Н
all of His six transcendental opulences in full. When the L
     In the Puru\sa-bodhin\i Upani\sad it is said that Lord K\r\s\na Н
appears with all His transcendental potencies, headed by Goddess Н
R\adh\a. In the Tenth Canto of \Cr\imad-Bh\agavatam it is said that Н
various transcendental qualities, such as being
     Now the author of the s\utras presents another argument.

S\utra 46

anuj\Y\a-parih\arau deha-sambandh\at jyotir-\adi-vat

     anuj\Y\a&permission to act;{.fn 2} parih\arau&cessation from Н
action;{.fn 2} deha&of the body;{.fn 2} sambandh\at&from the contact;{.fn 2} Н
jyoti\h&eye;{.fn 2} \adi&beginning with;{.fn 2} vat&like.

     Bondage and liberation come from contact with the material Н
body, like the eye and other things.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Even though they are parts and parcels of the Supreme, the Н
individual spirit souls, because beginningless ignorance, and Н
also because of contact with material bodies, are subject to Н
material bondage and liberation. The incarnations of the Lord,
     The word "anuj\Y\a" here means "permission". Н
It is by the Lord's permission that the individual spirit souls Н
can perform pious and impious deeds, as the Kau\c\itaki Upani\sad Н
(3.8) explains:

e\sa eva s\adhu karma k\arayati

     "The Lord engages the living entity in pious Н
activities so he may be elevated."*

     The word "parih\ara" means "liberation". This Н
is described in the \Cruti-\c\astra:

tam eva viditv\ati m\rtyum eti

     By understanding the Supreme Personality of Godhead one is Н
able to cross beyond this world of death."

     Next, speaking the words "jyotir-\adi-vat" (like the Н
eye), the author of the s\utras gives an example to explain this. Н
The eyes of the living entities are like small portions of the Н
sun. However, the eyes depend on the sun for the power of sigh

S\utra 47

asantate\c c\avyatikara\h

     asantate\h&because of imperfection;{.fn 2} ca&not;{.fn 2} Н
avyatikara\h&without bewilderment.

     Because it is imperfect there can be no mistake.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Because he is imperfect, the individual spirit soul cannot Н
be mistaken for an incarnation of the Lord. The individual spirit Н
souls are therefore not the same as or equal to the incarnations Н
of the Lord, beginning with Lord Matsya, who are all p

b\al\agra-\cata-b\agasya

     "If we divide the tip of a hair into one hundred Н
parts and then take one part and divide this into another one НКhundred parts, that ten-thousandth part is the dimension of the Н
living entity."*

     Instead of being atomic and limited, as the individual Н
spirit souls are, the Lord's incarnations, beginning with Lord Н
Matsya, are perfect and complete in every way, as the I\ca Н
Upani\sad explains:

p\urnam ada\h p\ur\nam idam

     "The Personality of Godhead is perfect and Н
complete."*

     In the following words the author of the s\utras shows the Н
great fault in thinking the individual soul identical with the Н
Supreme.

S\utra 48

\abh\asa eva ca

     \abh\asa\h&fallacy;{.fn 2} eva&indeed;{.fn 2} ca&also.

     It is also a fallacy.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     In this s\utra is refuted the idea that because they are both Н
called "a\m\cas", or parts of the Lord, therefore the Н
individual spirit souls and the incarnations of the Lord are Н
identical. This idea is based on the logical fallacy of sat-Н
prati
     The word "ca" (also) here hints that some examples Н
may be given to show this. One example is that of earth and sky. Н
Earth and sky are both substances, but that does not mean that Н
they are identical. Existence and non-existence are both Н
catego
К


Adhikara\na 19

The Individual Spirit Souls Are Not All Alike

Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na

     Concluding this digression, the author of the s\utras now Н
returns to His original topic. In the Ka\tha Upani\sad (2.5.13) it Н
is said:

nityo nity\an\a\m cetana\c cetan\an\am
     eko bah\un\a\m yo vidadh\ati k\am\an

     "The Supreme Lord is eternal and the living Н
beings are eternal. The Supreme Lord is cognizant and the living Н
beings are cognizant. The difference is that the Supreme Lord is Н
supplying all the necessities of life for the many other living Н
enti

     Sa\m\caya (doubt): In this way it is said that the individual spirit souls Н
are eternal and cognizant. Are the individual spirit souls all Н
alike or are they not?

     P\urvapak\sa (the opponent speaks): The individual spirit Н
souls are not different. They are all exactly alike.

     Siddh\anta (conclusion): In the following words the author of Н
the s\utras gives His conclusion.

S\utra 49

ad\r\s\t\aniyam\at

     ad\r\s\ta&of fate;{.fn 2} aniyam\at&because of difference.

     Because of different fates.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     As a frog jumps a long distance, the word "na" (not) Н
should be inserted from s\utra 44. In this way this s\utra means Н
"the individual spirit souls are not all alike. Why is Н
that? The s\utra explains: "Even though the individual Н
spirit souls h
     Here someone may object: Are the different fates not created Н
because the individual spirit souls have different desires and Н
different aversions?
     The author of the s\utras says, "No it is not so," Н
and gives the following explanation.

S\utra 50
К.fn 2

abhisandhy-\adi\sv api caivam

     abhisandhy&inclinations;{.fn 2} \adi\su&beginning with;{.fn 2} api&also;{.fn 2} Н
ca&and;{.fn 2} evam&thus.

     In this way there are different desires and other things.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The different natures of the individual spirit souls are to Н
be explained in a different way. These differences exist because Н
of different fates. The word "ca" (and) hints that these Н
differences exist at every moment.

     Here someone may object: Is it not so that these differences Н
are created by differing environments, such as the environment of Н
Svargaloka, the earth, or other places?

     To this the author of the s\utras replies, "No. It is Н
not so." He gives the following explanation.

S\utra 51

prade\c\ad iti cen n\antar-bh\av\at

     prade\c\at&from the environment;{.fn 2} iti&thus;{.fn 2} cet&if;{.fn 2} na&not;{.fn 2} Н
antar-bh\av\at&because of being understood.

     If it is said that this is because of environment, then the Н
answer is: No, because there is another reason.

Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na

     The other reason mentioned here is the differing fates of Н
the individual spirit souls. The differences here cannot be Н
attributed to different environments, for souls in the same Н
environment often manifest great differences.