Sutra 1
tad-antara-pratipattau ramhati samparisvaktah pracna- nirupanabhyam
tat - of that; antara - of another; pratipattau - in the attainment; ramhati - goes; samparisvaktah -embraced; pracna - from the questions; nirupanabhyam - and answers.
In going to another it is embraced. This is so from the questions and answers.
Purport by Srila Baladeva Vidyabhusana
Here the word "tad" means "the body". That meaning is taken from the word "murti" in sutra 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 questions beginning in Chandogya Upanisad 5.3.3 and answers beginning in 5.4.1. Here is the gist of that passage.
A king named Pravahana, who was the ruler of PaYcala-deca, asked five questions of a brahmana 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 persons return to the earth, 3. they who do not attain that world, 4. how the path to the devas and the path to the pitas are different paths, and 5. the question expressed in these words (Chandogya Upanisad 5.3.3):
vettha yatha paYcamyam ahutav apah purusa-vacaso bhavanti "Do you know why the fifth libation is called purusa?
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 Pravahana. Pravahana wished to give wealth to his guest, but Gautama begged from him the alms of the answers to the five questions.
Answering the last question first, Pravahana described (Chandogya Upanisad (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. craddha, 2.soma, 3. rain, 4. food, and 5. seed. The priests offering all these libations are the devas. The homa (yajna) here is the devas' throwing of the spirit soul, which is enveloped in its subtle body, up to the celestial worlds (dyuloka) so it may enjoy celestial pleasures.
The devas here are the senses of the soul who has passed through death. These devas offer craddha in the fire of the celestial world. That craddha becomes a celestial body named somaraja, a body suitable for enjoying celestial pleasures.
When the time of enjoyment is over the devas offer a yajna where this body is placed in the fire of parjanya and transformed into rain. The devas then offer a yajna where that rain is placed in the fire of earth and transformed into grains. The devas then offer a yajna where those grains are placed in the fire of a man's food and transformed into semen. The devas then offer a yajna where that semen is placed in the fire of a woman's womb and transformed into an unborn child. In that way the question was answered with the words (Chandogya Upanisad 5.9.1):
iti tu paYcamyam ahutav apah purusa-vacaso bhavanti. "Thus the fifth libation is called purusa."
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 purusa. That is the meaning. In this description it is thus seen that, accompanied by the subtle material body, the soul leaves one gross material body, goes to the celestial world, falls from there, and, still accompanied by the same subtle material body, again enters a woman's womb.
Here someone may object: Is it not so that the word {.sy 168}apah" (water) is used here with the word "purusa". 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 sutras answers this objection.
Sutra 2
try-atmakatvat tu bhuyastvat
tri-atmakatvat - because of being threefold; tu - but; bhuyastvat - because of being prominent. But because of being threefold and because of being prominent. Purport by Srila Baladeva Vidyabhusana
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 to call it water. In the Smrti-sastra it is said:
tapapanodo bhuyastvam ambhaso vrttayas tv imah
"Because it has the power to remove heat, water is said to predominate."
In this way the water is prominent.
Sutra 3
prana-gatec ca
prana - of the pranas; gateh - of the departure; ca - and.
Also because of the pranas' departure.
Purport by Srila Baladeva Vidyabhusana
When the soul enters another material body the pranas also come. This is described in Brhad-aranyaka Upanisad (4.4.2):
tam utkramantam prano 'nutkramati pranam anutkramantam sarve prana anutkramanti.
"When the soul departs, the principal prana follows. When the principal prana departs, the other pranas
follow."
The pranas 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.
Sutra 4
agny-adi-gati-cruter iti cen na bhaktatvat
agni - fire; adi - beginning; gati - going; sruteh - from the Sruti-sastra; iti - thus; cet - if; na - not; bhaktatvat - because oif being a metaphor.
If it is said that the Sruti-sastras describe the departure of fire and other elements, then I reply: It is not so, because it is a metaphor only.
Purport by Srila Baladeva Vidyabhusana
Here someone may object: Is it not so that in the Brhad- aranyaka Upanisad it is said: yasyasya purusasya mrtasyagnim vag apy eti vatam pranac caksur adityam manac candram dicah crotram prthivim cariram akacam atmausadhir lomani vanaspatin keca apsu lohitam ca retac ca nidhiyate.
"When a person dies his speaking power enters the fire, his breath enters the wind, his eyes enter the sun, his mind enters the moon, his ears enter the directions, his body enters the earth, his soul enters the ether, the hairs of his body enter the plants and herbs, the hairs of his head enter the trees, and his blood and semen enter the waters."
Therefore the speech and other faculties enter the fire and other objects. They cannot possible accompany the departing soul. That is the verdict of the Sruti-sastra.
If this is said, then I reply: No. It is not so. Why not? The sutra explains: "bhaktatvat" (because it is a metaphor only). It is not directly seen that "the hairs of the body enter the plants and herbs, and the hairs of the head enter the trees," as this passage declares. Therefore this passage's description of the entrance into fire and other elements is a metaphor only. Because all these are placed together in a single passage it is not possible to say one part is metaphor and another part is not metaphor. It is not seen that the bodily hairs jump from the body and enter the plants and herbs. Therefore at the time of death the voice and other faculties temporarily cease being useful to the soul, but they do not leave. They accompany the soul. That is the conclusion of the Sruti-sastra.
Sutra 5
prathame 'cravanad iti cen na ta eva hy upapatteh
prathame - in the first; acravanat - because of not being described in the Sruti-sastra; iti - thus; cet - if; na - not; tah - they; eva - indeed; hy - indeed; upapatteh - because of being appropriate.
If it is said that in the beginning there is no description, then I reply. It is indeed that, because that is appropriate.
Purport by Srila Baladeva Vidyabhusana
Here someone may object: If the five libations were all water, then it would be possible to say that in the fifth libation the soul departs accompanied by water. However, this is not so. It is not said that in the first libation water is offered into fire. There it is said that "craddha" is offered. It says:
tasminn agnau devah craddham juhvati
"The devas offer a yajna, placing craddha in the fire."
The word "craddha" 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 "craddha" to mean {.sy 168}water". Therefore the departing soul is not accompanied by water.
If this is said, then I reply: No. It is not so. The {.sy 168}craddha offered into fire in the beginning here is indeed water. Why is that? The sutra explains: "upapatteh" (because it is appropriate). It is appropriate in the context of this question and answer. The question here is: "Do you know why the water in the fifth libation is called purusa?" From this is is seen that all the offerings into the fire here are water. Then, in the beginning of the reply it is said: {.sy 168}Craddha is offered into the fire". If the word {.sy 168}craddha" here does not mean "water", then the answer does not properly reply to the question. That is the meaning. Water is offered in these five libations. Because water is clearly offered in the last four, it is appropriate that it also be offered in the first. It is seen that the offerings of soma, rain, and the others, are clearly all caused by craddha. Because the cause must be like the effect, therefore, the offering of craddha must also be water. Therefore the word {.sy 168}craddha" here means "water". The Sruti-sastra (Taittiriya-samhita 1.6.8.1) explains:
craddha va apah
"The word craddha means water."
Therefore the word "craddha" 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 yajnas. In this way it is shown that the departing soul is certainly accompanied by water.
Here someone may object: In this part of the Sruti-sastra 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 sutras gives the following reply.
Sutra 6
acrutatvad iti cen na istadi-karinam pratiteh
acrutatvat - because of not being described in the Sruti- sastra; iti - thus; cet - if; na - not; istadi-karinam - by they who perfom pious deeds; pratiteh - because of the understanding.
If it is said that this is not proved in the Sruti- sastra, then I reply: No, because this is understood to be about they who perform pious deeds.
Purport by Srila Baladeva Vidyabhusana
The word "acrutatva" here means "unproved". The passage in the Chandogya Upanisad describes the travel to the moon of they who perform pious deeds. The passage states (Chandogya Upanisad 5.10.34):
atha ya ime grame istapurte dattam ity upasate te dhumam abhisamvicanti. . . akacac candramasam esa somo raja.
"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 Somaraja (the king of soma).
About the fire and Devaloka it is said (Chandogya Upanisad 5.4.2):
devah craddham juhvati. tasyah ahuteh somo raja sambhavati.
"The devas offer craddha in sacrifice. From that offering he becomes a king of soma."
In this way craddha-carira (a body made of craddha) and somaraja (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 takes shelter of a body. In this way it is understood that the departing soul is accompanied by water.
Here someone may object: Is it not so that in the Chandogya Upanisad (5.10.4) it is said:
esa somo raja devanam annam tam deva bhaksayanti "That king of soma is the devas' food. The devas eat it."
Because the Sruti-sastra 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 sutras gives the following reply. Sutra 7
bhaktam vanatma-vittvat tatha hi darcayati
bhaktam - metaphor; va - or; an - not; atma - the soul; vit - knowing; tvat - because of the condition; tatha - so; hi - indeed; darcayati - shows.
Or it is a metaphor, because of ignorance of the Supersoul. This the Sruti-sastra shows.
Purport by Srila Baladeva Vidyabhusana
The word "va" (or) is used here to dispel doubt. The word "somaraja" 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 the devas and thus pleases them. That is the meaning. The do this because they are ignorant of the Supersoul. The Sruti- sastra shows that they who are ignorant of the Supersoul become servants of the devas. In Brhad-aranyaka Upanisad (1.4.10) it is said:
atha yo 'nyam devatam upaste anyo 'sav anyo 'ham asmiti na sa veda yatha pacur eva sa devanam. "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:
vico 'nnam rajYam pacavo 'nnam vicam
"The vaisyas are the ksatriyas' food, and the cows are the vaisyas' 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 ate whomever went to Candraloka, why would the souls beso eager to perform yajnas and go there? In this way it is proved that the deprting soul is accompanied by water. .pa
Adhikarana 2
The Soul's Return to the Earth Introduction by Srila Baladeva Vidyabhusana
Visaya (Statement of the Subject): Following Chandogya Upanisad 5.10.3, which describes how the soul that has performed pious deeds travels by the smoke and other pathways, attains Svargaloka, stays there for some time, and then again returns to the earth, is this passage (Chandogya Upanisad 5.10.5):
yavat sampatum usitvathaitam evadhvanam punar nivartate.
"After staying there for some time his karma is exhausted and he again returns."
Samcaya (doubt): When it leaves Svargaloka, does the soul bring its past karma or not?
Purvapaksa (the opponent speaks): The soul stays in Svargaloka for as long as he has the results of past karma. This is described in Brhad-aranyaka Upanisad (4.4.6):
prapyantam karmanas 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 "sampata" (karma) is derived from the verb "sampat" (to ascend), as in the words "sampatanty anena svargam" (the instrument by which the souls ascend to Svargaloka). The word "anucaya" (which also means karma) is derived from the verb {.sy 168}cis" (to remain) and means "that which remains after one has enjoyed". It means "that which remains and pushes the soul to experience certain results." In Svargaloka one uses up all his past karma, and therefore no further karma remains.
Siddhanta (conclusion): In the following words the author of the sutras gives his conclusion.
Sutra 8
krtatyaye 'nucayavan drsta-smrtibhyam
krta - of what is done; atyaye - at the end; anucaya - karma; van - possessing; drsta - from the Sruti-sastra; smrtibhyam - from the Smrti-sastra.
At the end there is still karma, because of the statements of Sruti and Smrti sastras.
Purport by Srila Baladeva Vidyabhusana
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? TheSutra explains: "drsta-smrtibhyam" (by the statements of Sruti and Smrti sastras). The Sruti-sastra (Chandogya Upanisad 5.10.7) explains:
tad ayam ramaniya-caranabhyaso ha yat te ramaniyam yonim apadyeran brahmana-yonim va ksatriya-yonim vaisya-yonim va. atha ya iha kapuya-caranabhyaso ha yat te kapuyam yonim apadyeran cva-yonim va cukara-yonim va candala-yonim va.
"When one acts piously, he attains a good birth. He is born as a brahmana or a ksatriya or a vaicya. When one acts sinfully, he attains a sinful birth. He is born as a dog, a pig, or an outcaste."
Here the words "ramaniya-carana" means {.sy 168}pious deeds". This refers to pious karma remaining after one has enjoyed pious karmas. The word "abhyasa" means "repeated practice". This word is formed from the verb "as", the preposition "abhi" and the affix {.sy 168}kvip". The meaning of the word "ha" (indeed) is obvious. The word "yat" means "when". In this passage there are when-then clauses.
In the Smrti-sastra it is said: iha punar-bhave te ubhaya-cesabhyam nivicanti.
"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 Chandogya Upanisad 5.10.5 because that passage described only the exhaustion of the specific karmas that brought the soul to Svargaloka and not the exhaustion of other karmas.
Now the author of the sutras describes the method of the soul's descent. Sutra 9
yathetam anevam ca
yatha - as; itam - departed; an - not; evam - thus; ca - and. Also, not as he went. Purport by Srila Baladeva Vidyabhusana
The soul, who still has karma, does not descend from Candraloka in the same way he rose to Candraloka. The words yatha itam" mean "as he arrived". The word "an-evam" means "in a different way". The soul descends by the path of smoke and the path of ether. These paths were also traveled in the ascent. However, in the descent there is no mention of the night or other paths used in the ascent. Also, in the descent there is mention of the cloud and other paths not used in the ascent. Therefore the descent is not like (anevam) the ascent.
caranad iti cen na tad-upalaksanartheti karsnajinih
caranat - by conduct; iti - thus; cet - if; na - not; tad- upalaksana-artha - that meaning; iti - thus; karsnajinih - Karsnajini.
If it is said to be by conduct, then Karsnajini replies: No. Here it has the same meaning.
Purport by Srila Baladeva Vidyabhusana
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 Sruti-sastra uses the word {.sy 168}ramaniya-carana" (good conduct). The word "carana" means "conduct". It has not the same meaning as {.sy 168}anucaya" (karma). The difference of the two words is seen in the following statement of Brhad-aranyaka Upanisad:
yathacari yathakari tatha bhavati
"As one performed carana, and as one performed karma, so one attains an appropriate birth."
To this I reply: There is no fault here to interpret the word "carana" as a synonym of karma. Karsnajini Muni affirms that in this passage of Chandogya Upanisad (5.10.7) the word "carana" means karma. This is also true because the Sruti-sastras affirm that karma is the origin of conduct. That is the meaning.
Sutra 11
anarthakyam iti cen na tad-apeksatvat
anarthakyam - meaninglessness; iti - thus; cet - of; na - not; tad- apeksatvat - 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 Srila Baladeva Vidyabhusana
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 sutras replies: No. It is not so. Why not? The sutra explains: "Because good karma itself is created by good conduct." One cannot attain good karma without performing good conduct. The Smrti-sastra explains:
sandhya-hino 'cucir nityam anarhah sarva-karmasu
"A person who is impure and does not chant the Gayatri prayer is not qualified to perform any pious karmas."
Therefore, Karsnajini Muni explains, because good conduct is the cause of good karma, the word "carana" in this passage means "karma".
Sutra 12
sukrta-duskrte eveti tu badarih
sukrta - pious deeds; duskrte - impious deeds; eva - indeed; iti - thus; tu - but; badarih - Badari. But Badari Muni indeed thinks it means pious and impious deeds. Purport by Srila Baladeva Vidyabhusana
The word "tu" (but} is used here to begin a refutation of the previous argument. Badari Muni thinks the word "carana" here means "pious and impious deeds". An example of this is the sentence:
punyam karmacarati "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 "carana" here means {.sy 168}karma", and any other interpretation of it is meaningless. "Carana" (good conduct) is merely a specific kind of karma. Carana and karma are thus different in the same way the Kurus and Panavas are different. The word "eva" (indeed) hints that this is also the opinion of the author of the sutras. Therefore, since "carana" is a specific kind of karma, it is proved that the soul departing from Svargaloka is accompanied by the remainder of its karma. .pa
Adhikarana 3
Do the Impious Also Go to Candraloka? Introduction by Srila Baladeva Vidyabhusana
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 Ica Upanisad (3) it is said:
asurya nama te loka
andhena tamasavrtah tams te pretyabhigacchanti ye ke catma-hano janah
"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."*
Samcaya (doubt): Do the sinners go to Candraloka or Yamaloka?
Purvapaksa (the opponent speaks): The opponent gives his opinion in the following sutra. Sutra 13
anistadi-karinam api ca srutam
an - not; ista - pious deeds; adi - beginning with; karinam - of the performers; api - also; ca -and; crutam - in the Sruti-sastra.
The Sruti-sastra declares that it is also so for they who do not perform ista or other pious deeds.
Purport by Srila Baladeva Vidyabhusana
The Sruti-sastra declares that they who perform ista and other pious deeds, as well as they who do not perform ista and other pious deeds, both go to Candraloka. This is explained in the Kaucitaki Upanisad (1.2):
ye vai ke casmal lokat prayanti candramasam eva te sarve gacchanti "All who leave this world go to Candraloka."
Since with these words the Sruti-sastra declares that all, without distinction, go to Candraloka, then sinners are also included in that all. This being so, the words of Ica Upanisad are only an empty threat to frighten the sinners from acting badly. In truth the pious and the sinner both attain the same result.
To this I reply: No. It is not so. The sinner does not enjoy happiness.
Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 14
samyamane tv anubhuyetaresam arohavarohau tad-gati-darcanat
samyamane - in Samyamani Puri; tv - but; anubhuya - experiencing; itaresam - of others; aroha -ascent; avarohau - descent; tat - of them; gati - travel; darcanat - by the Sruti-sastra.
But the others go to and return from Samyamana-pura. the Sruti-sastra describes this as their
travels.
Purport by Srila Baladeva Vidyabhusana
The word "tu" (but) is used here to begin the refutation of the Purvapaksa. The word "itaresam" (of the others) here means "of they who did not perform ista and other pious deeds". The word "samyamane" means {.sy 168}in the city of Yamaraja". That is where they go. There they are punished by Yamaraja and then sent back to the earth. Their departure and return is like that. Why do you say that? The sutra explains: "tad-gati-darcanat" (Because Sruti-sastra describes this as their travels). In the Katha Upanisad (1.2.6) Yamaraja explains:
na samparayah pratibhati balam
pramadyantam vitta-mohena mudham ayam loko nasti para iti mani punah punar vacam 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 Sruti-sastra explains that the sinners are punished by Yamaraja. That is the meaning.
Sutra 15
smaranti ca
smaranti - the Smrti-sastra; ca - also. Sutra 12
sukrta-duskrte eveti tu badarih
sukrta - pious deeds; duskrte - impious deeds; eva - indeed; iti - thus; tu - but; badarih - Badari. But Badari Muni indeed thinks it means pious and impious deeds. Purport by Srila Baladeva Vidyabhusana
The word "tu" (but} is used here to begin a refutation of the previous argument. Badari Muni thinks the word "carana" here means "pious and impious deeds". An example of this is the sentence:
punyam karmacarati "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 "carana" here means {.sy 168}karma", and any other interpretation of it is meaningless. "Carana" (good conduct) is merely a specific kind of karma. Carana and karma are thus different in the same way the Kurus and Panavas are different. The word "eva" (indeed) hints that this is also the opinion of the author of the sutras. Therefore, since "carana" is a specific kind of karma, it is proved that the soul departing from Svargaloka is accompanied by the remainder of its karma. .pa
Adhikarana 3
Do the Impious Also Go to Candraloka? Introduction by Srila Baladeva Vidyabhusana
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 Ica Upanisad (3) it is said:
asurya nama te loka
andhena tamasavrtah tams te pretyabhigacchanti ye ke catma-hano janah
"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."*
Samcaya (doubt): Do the sinners go to Candraloka or Yamaloka?
Purvapaksa (the opponent speaks): The opponent gives his opinion in the following sutra. Sutra 13
anistadi-karinam api ca crutam
an - not; ista - pious deeds; adi - beginning with; karinam - of the performers; api - also; ca -and; crutam - in the Sruti-sastra.
The Sruti-sastra declares that it is also so for they who do not perform ista or other pious deeds.
Purport by Srila Baladeva Vidyabhusana
The Sruti-sastra declares that they who perform ista and other pious deeds, as well as they who do not perform ista and other pious deeds, both go to Candraloka. This is explained in the Kaucitaki Upanisad (12):
ye vai ke casmal lokat prayanti candramasam eva te sarve gacchanti "All who leave this world go to Candraloka."
Since with these words the Sruti-sastra declares that all, without distinction, go to Candraloka, then sinners are also included in that all. This being so, the words of Ica Upanisad are only an empty threat to frighten the sinners from acting badly. In truth the pious and the sinner both attain the same result.
To this I reply: No. It is not so. The sinner does not enjoy happiness.
Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 14
samyamane tv anubhuyetaresam arohavarohau tad-gati-darcanat
samyamane - in Samyamani Puri; tv - but; anubhuya - experiencing; itaresam - of others; aroha -ascent; avarohau - descent; tat - of them; gati - travel; darcanat - by the Sruti-sastra.
But the others go to and return from Samyamana-pura. the Sruti-sastra describes this as their
travels.
Purport by Srila Baladeva Vidyabhusana
The word "tu" (but) is used here to begin the refutation of the Purvapaksa. The word "itaresam" (of the others) here means "of they who did not perform ista and other pious deeds". The word "samyamane" means {.sy 168}in the city of Yamaraja". That is where they go. There they are punished by Yamaraja and then sent back to the earth. Their departure and return is like that. Why do you say that? The sutra explains: "tad-gati-darcanat" (Because Sruti-sastra describes this as their travels). In the Katha Upanisad (1.2.6) Yamaraja explains:
na samparayah pratibhati balam
pramadyantam vitta-mohena mudham ayam loko nasti para iti mani punah punar vacam 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 Sruti-sastra explains that the sinners are punished by Yamaraja. That is the meaning.
Sutra 15
smaranti ca
smaranti - the Smrti-sastra; ca - also.
The Smrti-sastras also affirm it.
Purport by Srila Baladeva Vidyabhusana Srimad-Bhagavatam (3.30.23) explains:
tatra tatra patan chranto
murchitah punar utthitah patha papiyasa nitas
tarasa yama-sadanam
"While passing on that road to the abode of Yamaraja, he falls down in fatigue, and sometimes he becomes unconscious, but he is forced to rise again. In this way he is very quickly brought to the presence of Yamaraja."*
In the Smrti-sastra it is also said:
sarve caite vacam yanti yamasya bhagavan. "O Lord, all sinners come under Yamarja's dominion."
In this way the sages and Smrti-sastras affirm that the sinners come under Yamaraja's control Sri Vedanta-sutra .
Volume Four
The Smrti-sastras also affirm it.
Purport by Srila Baladeva Vidyabhusana Srimad-Bhagavatam (3.30.23) explains:
tatra tatra patan chranto
murchitah punar utthitah patha papiyasa nitas
tarasa yama-sadanam
"While passing on that road to the abode of Yamaraja, he falls down in fatigue, and sometimes he becomes unconscious, but he is forced to rise again. In this way he is very quickly brought to the presence of Yamaraja."*
In the Smrti-sastra it is also said:
sarve caite vacam yanti yamasya bhagavan. "O Lord, all sinners come under Yamarja's control."
In this way the sages and Smrti-sastras affirm that the sinners come under Yamaraja's control.