Pada 3 Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na na vin\a s\adhanair devo j\Y\ana-vair\agya-bhaktibhi\h dad\ati sva-pada\m \cr\im\an atas t\ani budha\h \crayet The glorious Supreme Personality of Godhead does not give residence in His abode to they who do not follow the path of devotion, knowledge, and renunciation. Therefore the wise should take shelter of that path. In the previous two chapters was explained the truth that the entire Ved\anta philosophy describes the Supreme Personality of Godhead, who is the only creator of the material world, completely faultless, a jewel mine of transcendental virtues In this third chapter will be described the spiritual practices that should be followed in order to attain the Supreme Personality of Godhead. The most important of these are thirst to attain the Supreme Lord and a disinterest in what has no In the first pada, in order to show that one should renounce the world, the various defects of material existence are explained. In this connection the description of the soul's travels from one kind of material body to another kind of materi Sa\m\caya (doubt): When the individual soul goes to the next world does he take his subtle body with him or not? P\urvapak\sa (the opponent speaks): The soul does not take the subtle body with him. Siddh\anta (conclusion): In the following words the author of the s\utras gives His conclusion. S\utra 1 tad-antara-pratipattau ra\mhati sampari\svakta\h pra\cna- nir\upa\n\abhy\am tat&of that;{.fn 2} antara&of another;{.fn 2} pratipattau&in the attainment;{.fn 2} ra\mhati&goes;{.fn 2} sampari\svakta\h&embraced;{.fn 2} pra\cna&from the questions;{.fn 2} nir\upa\n\abhy\am&and answers. In going to another it is embraced. This is so from the questions and answers. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na Here the word "tad" means "the body". That meaning is taken from the word "m\urti" in s\utra 2.4.20. When it leaves one gross material body and enters another, the soul takes the subtle body with it. How is that known? It is known from the qu A king named Prav\aha\na, who was the ruler of Pa\Yc\ala-de\ca, asked five questions of a br\ahma\na bow named \Cvetaketu who had come to his court. These questions concerned: 1. the destination of they who perform pious deeds, 2. the way these vettha yath\a pa\Ycamy\a\m \ahut\av \apa\h puru\sa-vacaso bhavanti "Do you know why the fifth libation is called puru\sa? 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 Prav\aha\na. Prav\aha\na w Answering the last question first, Prav\aha\na described (Ch\andogya Upani\sad (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. \cr\addha, 2.soma, 3. rain, 4. The devas here are the senses of the soul who has passed through death. These devas offer \cr\addha in the fire of the celestial world. That \cr\addha becomes a celestial body named somar\aja, a body suitable for enjoying celestial pleasures. When the time of enjoyment is over the devas offer a yaj\Ya where this body is placed in the fire of parjanya and transformed into rain. The devas then offer a yaj\Ya where that rain is placed in the fire of earth and transformed into grains. T iti tu pa\Ycamy\am \ahut\av \apa\h puru\sa-vacaso bhavanti. "Thus the fifth libation is called puru\sa." 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 puru\sa. That is the meaning. In this description it is thus seen that, accompanied by Here someone may object: Is it not so that the word {.sy 168}\apa\h" (water) is used here with the word "puru\sa". 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 s\utras answers this objection. S\utra 2 try-\atmakatv\at tu bh\uyastv\at tri-\atmakatv\at&because of being threefold;{.fn 2} tu&but;{.fn 2} bh\uyastv\at&because of being prominent. But because of being threefold and because of being prominent. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "tu" (but) is used here to dispel doubt. The other elements go because the water here is threefold, a compound of three elements. Because the semen, which is the seed of the material body, is primarily water, therefore it is porper t t\ap\apanodo bh\uyastvam ambhaso v\rttayas tv im\a\h "Because it has the power to remove heat, water is said to predominate." In this way the water is prominent. S\utra 3 pr\a\na-gate\c ca pr\a\na&of the pranas;{.fn 2} gate\h&of the departure;{.fn 2} ca&and. Also because of the pr\a\nas' departure. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na When the soul enters another material body the pr\a\nas also come. This is described in B\rhad-\ara\nyaka Upani\sad (4.4.2): tam utkr\amanta\m pr\a\no 'n\utkr\amati pr\a\nam an\utkr\amanta\m sarve pr\a\n\a an\utkr\amanti. "When the soul departs, the principal pr\a\na follows. When the principal pr\a\na departs, the other pr\a\nas follow." The pr\a\nas 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. S\utra 4 agny-\adi-gati-\cruter iti cen na bh\aktatv\at agni&fire;{.fn 2} \adi&beginning;{.fn 2} gati&going;{.fn 2} \crute\h&from the \Cruti-\c\astra;{.fn 2} iti&thus;{.fn 2} cet&if;{.fn 2} na¬{.fn 2} bh\aktatv\at&because oif being a metaphor. If it is said that the \Cruti-\c\astras describe the departure of fire and other elements, then I reply: It is not so, because it is a metaphor only. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na Here someone may object: Is it not so that in the B\rhad- \ara\nyaka Upani\sad it is said: yasy\asya puru\sasya m\rtasy\agni\m v\ag apy eti v\ata\m pr\a\na\c cak\sur \aditya\m mana\c candra\m di\ca\h \crotra\m p\rthiv\i\m \car\iram \ak\a\cam \atmau\sadh\ir lom\ani vanaspat\i\n ke\c\a apsu lohita\m ca reta\c ca nidh\iyate. "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 e Therefore the speech and other faculties enter the fire and other objects. They cannot possible accompany the departing soul. That is the verdict of the \Cruti-\c\astra. If this is said, then I reply: No. It is not so. Why not? The s\utra explains: "bh\aktatv\at" (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 S\utra 5 prathame '\crava\n\ad iti cen na t\a eva hy upapatte\h prathame&in the first;{.fn 2} a\crava\n\at&because of not being described in the \Cruti-\c\astra;{.fn 2} iti&thus;{.fn 2} cet&if;{.fn 2} na¬{.fn 2} t\a\h&they;{.fn 2} eva&indeed;{.fn 2} hy&indeed;{.fn 2} upapatte\h&because of being appropriat If it is said that in the beginning there is no description, then I reply. It is indeed that, because that is appropriate. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na 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 offe tasminn agnau dev\a\h \craddh\a\m juhvati "The devas offer a yaj\Ya, placing \craddh\a in the fire." The word "\craddh\a" 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 "\craddh\a" to mean {.sy 168}water". Therefore If this is said, then I reply: No. It is not so. The {.sy 168}\craddh\a offered into fire in the beginning here is indeed water. Why is that? The sutra explains: "upapatte\h" (because it is appropriate). It is appropriate in the context of th \craddh\a v\a \apa\h "The word \craddh\a means water." Therefore the word "\craddh\a" 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 yaj\Yas. In this way it is shown that the departing soul is certainly accompa Here someone may object: In this part of the \Cruti-\c\astra 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 s\utras gives the following reply. S\utra 6 a\crutatv\ad iti cen na i\s\t\adi-k\ari\n\a\m prat\ite\h a\crutatv\at&because of not being described in the \Cruti- \c\astra;{.fn 2} iti&thus;{.fn 2} cet&if;{.fn 2} na¬{.fn 2} i\s\t\adi-k\ari\n\am&by they who perfom pious deeds;{.fn 2} prat\ite\h&because of the understanding. If it is said that this is not proved in the \Cruti- \c\astra, then I reply: No, because this is understood to be about they who perform pious deeds. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "a\crutatva" here means "unproved". The passage in the Ch\andogya Upani\sad describes the travel to the moon of they who perform pious deeds. The passage states (Ch\andogya Upani\sad 5.10.3-4): atha ya ime gr\ame i\s\t\ap\urte dattam ity up\asate te dh\umam abhisamvi\canti. . . \ak\a\c\ac candramasam e\sa somo r\aj\a. "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 Somar\aja (the king of soma). About the fire and Devaloka it is said (Ch\andogya Upani\sad 5.4.2): dev\a\h \craddh\a\m juhvati. tasy\a\h \ahute\h somo r\aj\a sambhavati. "The devas offer \craddh\a in sacrifice. From that offering he becomes a king of soma." In this way \craddh\a-\car\ira (a body made of \craddh\a) and somar\aja (the king of soma) both refer to the same thing. They both mean "body" and in this context the word {.sy 168}body" means the individual spirit soul, because the soul take Here someone may object: Is it not so that in the Ch\andogya Upani\sad (5.10.4) it is said: e\sa somo r\aj\a dev\an\am anna\m ta\m dev\a bhak\sayanti "That king of soma is the devas' food. The devas eat it." Because the \Cruti-\c\astra thus says that this king of soma is eaten by the devas it is not possible that the phrase {.sy 168}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 s\utras gives the following reply. S\utra 7 bh\akta\m v\an\atma-vittv\at tath\a hi dar\cayati bh\aktam&metaphor;{.fn 2} v\a∨{.fn 2} an¬{.fn 2} \atma&the soul;{.fn 2} vit&knowing;{.fn 2} tv\at&because of the condition;{.fn 2} tath\a&so;{.fn 2} hi&indeed;{.fn 2} dar\cayati&shows. Or it is a metaphor, because of ignorance of the Supersoul. This the \Cruti-\c\astra shows. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "v\a" (or) is used here to dispel doubt. The word "somar\aja" here refers ot the individual spirit soul. The description that it is the devas' food is only a metaphor. The soul is said to be the devas' food because the soul serves th atha yo 'ny\a\m devat\am up\aste anyo 's\av anyo 'ham asm\iti na sa veda yath\a pa\cur eva sa dev\an\am. "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: vi\co 'nna\m r\aj\Y\a\m pa\cavo 'nna\m vi\c\am "The vai\syas are the k\satriyas' food, and the cows are the vai\syas' food." In this passage it is clear that the word "food" is not used literally. It is used to mean "servant".If the word [food" were used in the literal sense, then the rules of the jyotistoma and other yajnas would all be meaningless. If the devas a Adhikara\na 2 The Soul's Return to the Earth Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na Vi\saya (Statement of the Subject): Following Ch\andogya Upani\sad 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 return y\avat samp\atum u\sitv\athaitam ev\adhv\ana\m punar nivartate. "After staying there for some time his karma is exhausted and he again returns." Sa\m\caya (doubt): When it leaves Svargaloka, does the soul bring its past karma or not? P\urvapak\sa (the opponent speaks): The soul stays in Svargaloka for as long as he has the results of past karma. This is described in B\rhad-\ara\nyaka Upani\sad (4.4.6): pr\apy\antam karma\nas 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 "samp\ata" (karma) is derived from the verb "sampat" (to ascend), as in the words "sampatanty anena svargam" (the instrument by which the souls ascend t Siddh\anta (conclusion): In the following words the author of the s\utras gives his conclusion. S\utra 8 k\rt\atyaye 'nu\cayav\an d\r\s\ta-sm\rtibhy\am k\rta&of what is done;{.fn 2} atyaye&at the end;{.fn 2} anu\caya&karma;{.fn 2} v\an&possessing;{.fn 2} d\r\s\ta&from the \Cruti-\c\astra;{.fn 2} sm\rtibhy\am&from the Sm\rti-\c\astra. At the end there is still karma, because of the statements of \Cruti and Sm\rti \c\astras. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na 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? tad aya\m rama\n\iya-cara\n\abhy\aso ha yat te rama\n\iy\a\m yonim \apadyeran br\ahma\na-yoni\m v\a k\satriya-yoni\m vai\sya-yoni\m v\a. atha ya iha kap\uya-cara\n\abhy\aso ha yat te kap\uy\am yonim \apadyeran \cva-yoni\m v\a \c\ukara-yoni\m v\a c "When one acts piously, he attains a good birth. He is born as a br\ahma\na or a k\satriya or a vai\cya. When one acts sinfully, he attains a sinful birth. He is born as a dog, a pig, or an outcaste." Here the words "ramaniya-cara\na" means {.sy 168}pious deeds". This refers to pious karma remaining after one has enjoyed pious karmas. The word "abhy\asa" means "repeated practice". This word is formed from the verb "as", the preposition "ab In the Sm\rti-\c\astra it is said: iha punar-bhave te ubhaya-\ce\s\abhy\a\m nivi\canti. "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 Ch\andogya Upani\sad 5.10.5 because that passage described only the exhaustion of the specific karmas that brought Now the author of the s\utras describes the method of the soul's descent. S\utra 9 yatheta\m aneva\m ca yath\a&as;{.fn 2} itam&departed;{.fn 2} an¬{.fn 2} evam&thus;{.fn 2} ca&and. Also, not as he went. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The soul, who still has karma, does not descend from Candraloka in the same way he rose to Candraloka. The words yath\a itam" mean "as he arrived". The word "an-evam" means "in a different way". The soul descends by the path of smoke and the S\utra 10 cara\n\ad iti cen na tad-upalak\sa\n\artheti k\ar\s\n\ajini\h cara\n\at&by conduct;{.fn 2} iti&thus;{.fn 2} cet&if;{.fn 2} na¬{.fn 2} tad- upalak\sa\na-arth\a&that meaning;{.fn 2} iti&thus;{.fn 2} k\ar\s\n\ajini\h&K\ar\s\n\ajini. If it is said to be by conduct, then K\ar\s\n\ajini replies: No. Here it has the same meaning. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na 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 \Cruti-\c\astra uses the word {.sy 168}rama\n\iya-cara\na" (good conduct). The word "ca yath\ac\ar\i yath\ak\ar\i tath\a bhavati "As one performed cara\na, and as one performed karma, so one attains an appropriate birth." To this I reply: There is no fault here to interpret the word "cara\na" as a synonym of karma. K\ar\s\n\ajini Muni affirms that in this passage of Ch\andogya Upani\sad (5.10.7) the word "cara\na" means karma. This is also true because the \Cr S\utra 11 \anarthakyam iti cen na tad-apek\satv\at \anarthakyam&meaninglessness;{.fn 2} iti&thus;{.fn 2} cet&of;{.fn 2} na¬{.fn 2} tad- apek\satv\at&because of being in relation to that. If it is said that it has no meaning, then I reply: No. Because it is in relation to that. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na 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 s\utras replies: No. It is not so. Why not? The s\utra explains: "Because good karma itself is created by good conduct." One cannot attain good karma without performing good conduct. The Sm\rti-\c\astra sandhy\a-h\ino '\cucir nityam anarha\h sarva-karmasu "A person who is impure and does not chant the G\ayatr\i prayer is not qualified to perform any pious karmas." Therefore, K\ar\s\najini Muni explains, because good conduct is the cause of good karma, the word "cara\na" in this passage means "karma". S\utra 12 suk\rta-du\sk\rte eveti tu b\adari\h suk\rta&pious deeds;{.fn 2} du\sk\rte&impious deeds;{.fn 2} eva&indeed;{.fn 2} iti&thus;{.fn 2} tu&but;{.fn 2} b\adari\h&B\adari. But B\adari Muni indeed thinks it means pious and impious deeds. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "tu" (but} is used here to begin a refutation of the previous argument. B\adari Muni thinks the word "cara\na" here means "pious and impious deeds". An example of this is the sentence: pu\nya\m karm\acarati "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 "cara\na" here means {.sy 168}karma", and any other Adhikara\na 3 Do the Impious Also Go to Candraloka? Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na 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 I\ca \as\ury\a n\ama te lok\a andhena tamas\avrt\a\h t\a\ms te prety\abhigacchanti ye ke c\atma-hano jan\a\h "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."* Sa\m\caya (doubt): Do the sinners go to Candraloka or Yamaloka? P\urvapak\sa (the opponent speaks): The opponent gives his opinion in the following s\utra. S\utra 13 ani\s\t\adi-k\ari\n\am api ca \crutam an¬{.fn 2} i\s\ta&pious deeds;{.fn 2} \adi&beginning with;{.fn 2} k\ari\n\am&of the performers;{.fn 2} api&also;{.fn 2} ca∧{.fn 2} \crutam&in the \Cruti-\c\astra. The \Cruti-\c\astra declares that it is also so for they who do not perform i\s\ta or other pious deeds. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The \Cruti-\c\astra declares that they who perform i\s\ta and other pious deeds, as well as they who do not perform i\s\ta and other pious deeds, both go to Candraloka. This is explained in the Kau\c\itaki Upani\sad (1.2): ye vai ke casm\al lok\at pray\anti candramasam eva te sarve gacchanti "All who leave this world go to Candraloka." Since with these words the \Cruti-\c\astra declares that all, without distinction, go to Candraloka, then sinners are also included in that all. This being so, the words of I\ca Upani\sad are only an empty threat to frighten the sinners from ac To this I reply: No. It is not so. The sinner does not enjoy happiness. Siddh\anta (conclusion): In the following words the author of the s\utras gives His conclusion. S\utra 14 samyamane tv anubh\uyetare\s\am \aroh\avarohau tad-gati-dar\can\at samyamane&in Samyamani Puri;{.fn 2} tv&but;{.fn 2} anubh\uya&experiencing;{.fn 2} itare\s\am&of others;{.fn 2} \aroha&ascent;{.fn 2} avarohau&descent;{.fn 2} tat&of them;{.fn 2} gati&travel;{.fn 2} dar\can\at&by the \Cruti-\c\astra. But the others go to and return from Samyamana-pura. the \Cruti-\c\astra describes this as their travels. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "tu" (but) is used here to begin the refutation of the P\urvapak\sa. The word "itare\s\am" (of the others) here means "of they who did not perform i\s\ta and other pious deeds". The word "samyamane" means {.sy 168}in the city of Yama na sampar\aya\h pratibh\ati b\ala\m pram\adyanta\m vitta-mohena m\u\dham ayam loko n\asti para iti m\an\i puna\h punar va\cam \apadyate 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 \Cruti-\c\astra explains that the sinners are punished by Yamar\aja. That is the meaning. S\utra 15 smaranti ca smaranti&the Sm\rti-\c\astra;{.fn 2} ca&also.