Sutra 16
api sapta
api - also; sapta - seven.
There are seven and others also.
Purport by Cri la Baladeva Vidyabhusana In the Mahabharata it is said:
rauravo 'tha mahamc caiva vahnir vaitarani tatha kumbhipaka iti proktany anitya-narakani tu
tamisras canda-tamisro
dvau nityau samprakirtitau iti sapta pradhanani baliyas tuttarottaram
"The temporary hells named 1. Raurava, 2. Mahan, 3. Vahni, 4. Vaitarani , and 5. Kumbhi paka, as well as the permanent hells named 6. Tamisra, and 7. Andha-tamisra, are said to be the seven most important hells, each one more horrible than the last."
Thus the Smrti-sastra explains that sinners are punished for their sins in these hells. These hells are the places where sinners go. The word "api" (also) is used to indicate that in the Fifth Canto of Cri mad-Bhagavatam other hells are also described.
Here someone may object: Does this (the description of Yamaraja's punishment of sinners) not contradict the scriptures' declaration that the Supreme Personality of Godhead is the supreme controller of everything?
The author of the sutras now answers this objection:
tatrapi ca tad-vyaparad avirodhah
tatra - there; api - even; ca - also; tat - of Him; vyaparat - because of the activities; a - without; virodhah - contradiction.
There is no contradiction, for He also acts there.
Purport by Srila Baladeva Vidyabhusana
The word "ca" (and) is here used for emphasis. Yamaraja and others punish sinners by the command of the Supreme Personality of Godhead. This does not contradict the scriptures' description of the Lord's supremacy. That is the meaning. The Puranas affirm that, on the Supreme Lord's order, Yamaraja and others punish sinners.
Here someone may object: It must be that, after receiving punishment from Yamaraja, sinners also ascend to Candraloka. This must be so, for the Kaucitaki Upanisad affirms that all who leave this world travel to Candraloka.
To refute this misconception the author of the sutras speaks the following words.
Sutra 18
vidya-karmanos tv iti prakrtatvat
vidya - of knowledge; karmanoh - of action; tu - but; iti - thus; prakrtatvat - because of being the
topics.
But because pious deeds and knowledge are the topics. Purport by Srila Baladeva Vidyabhusana
The word "tu" (but) is used to begin the answer to the previous objection. The word "na" (It is not so) is to be understood in this sutra. Sinners do not go to Candraloka. Why not? The sutra explains that only they who perform pious deeds or are situated in true knowledge (vidya-karmanoh) travel to the worlds of the devas and pitas. That is the description of the scriptures (prakrtatvat). In the Chandogya Upanisad (5.10.1) it is said that they who are situated in knowledge travel on the path to the devas. In Chandogya Upanisad (5.10.3) it is said that they who perform pious deeds travel on the path to the pitas. Thus when it is said that all (sarve) go to Candraloka, the meaning is that all who have qualified themselves in these ways go to Candraloka.
Here someone may object: Is it not so that without first going to Candraloka it is not possible for sinners to attain a new material body? This is the reason: Because (without first going to Candraloka) it is not possible to offer the fifth libation (by which one attains a new body). Therefore, in order to attain a new material body, all must first go to Candraloka.
If this objection is raised, then the author of the sutras gives the following reply.
na trtiye tathopalabdheh
na - not; trtiye - in the third; tatha - so; upalabdheh - because of the perception. Not so in the third, for it is so perceived. Purport by Cri la Baladeva Vidyabhusana
In the third place there is no need to offer the fifth libation to attain a new material body. Why not? The sutra explains: "tathopalabdheh" (because it is so perceived). This means: "Because the Sruti-sastra affirms that it is so." In the Chandogya Upanisad the following question is posed:
yathasau loko na sampuryate
"Do you know why the world never becomes filled?"
The answer is given (Chandogya Upanisad 5.10.8):
athaitayoh pathor na katarena ca tanimani ksudrany asakrd avrttini bhutani jivanti jayasva mriyasvety etat trtiyam sthanam. tenasau loko na sampuryate.
"There are these two paths and there is also another path, where many tiny creatures live, and where they are ordered: 'Now you must be born.' and 'Now you must die.' It is because of this third place that the world never becomes filled."
Aside from the worlds of the devas and the worlds of the pitas, there is another, a third world, the home of tiny creatures like mosquitoes, insects, and worms, creatures who do not go to the higher worlds, but are simply again and again ordered: "Now you must be born." and "Now you must die." In this way they are born again and again and they die again and again. That is the meaning. Their abode is this third world. It is said that sinners take birth in the bodies of these insects and other lower creatures. Their place is the third world because it is different from the first and second worlds: Brahmaloka and Dyuloka.
Because they have not attained true knowledge and thus become able to travel to the world of the devas, and because they have not performed pious deeds and thus become able to travel to the world of the pitas, they become tiny creatures like mosquitoes and insects and they stay in a third world. That is why the other worlds do not become filled to overflowing. These creatures neither rise to nor descend from the celestial worlds of Dyuloka, and for that reason Dyuloka does not become overfilled. They stay in a third world, where they do not offer the fifth oblation in order to attain a new body.
Sutra 20
smaryate 'pi ca loke
smaryate - affirmed in the Cmrti-sastra; api -The Smrti-sastras affirm that it is also in this Purport by Cri la Baladeva Vidyabhusana
and; ca - also; loke - in the world. world.
In this world also some pious persons, Drona and Dhrstadyumna are two examples, also attain new bodies without offering a fifth oblation. This is described in the Smrti- sastras. The words "api ca" (and also) hint that there are other examples also.
Sutra 21
darcanac ca
darcanat - from seeing; ca - also.
From seeing also.
Purport by Srila Baladeva Vidyabhusana In the Chandogya Upanisad (6.3.1) it is said:
tesam khalv esam bhutanam triny eva bijani bhavanti. anda-jam jiva-jam udbhij-jam.
"Living beings are born in one of three ways. Some are born from an egg, some are born live, and some
are plants sprouting from a seed."
The Sruti-sastra affirms that plants sprouting from a seed and tiny creatures born from perspiration take birth without the fifth oblation. They neither ascend to nor descend from Candraloka. They are born from water without the fifth oblation. This view is not contradicted by the scriptures.
Here someone may object: The passage you quoted from Chandogya Upanisad mentioned three kinds of birth but did not mention birth from perspiration.
The author of the sutras now gives his answer to this objection.
Sutra 22
trtiya-cabdavarodhah samcoka-j asya
trtiya - cabda - word; avarodhah - description; samcoka - from grief; jasya - born. The grief-born is included in the third word. Purport by Srila Baladeva Vidyabhusana
The perspiration born creatures, here called grief-born, are included in the description of plants born from seeds. Because they are both born by bursting forth, one bursting from earth and the other bursting from water, they are considered in the same class. They differ in that one one (the perspiration-born creatures) has the power to move about and the other (the plants) does not. In this way it is proved that they who do not perform pious deeds do not go to Candraloka. .pa
Adhikarana 4
The Soul Does Not Become Ether
Introduction by Srila Baladeva Vidyabhusana
It has already been shown that the soul who performs pious deeds goes, accompanied by his subtle material body, to Candraloka, and (after some time again) descends, accompanied by the remnant of his karma, (to the earth). The way this happens is described in Chandogya Upanisad (5.10.5):
athaitam evadhvanam punar nivartante yathetam akacasm akacad vayuh bhavati vayur bhutva dhumo bhavati dhumo bhutva abhram bhavaty abhram bhutva megho bhavati megho bhutva pravarsati "He returns by this path. First he becomes ether. From ether he becomes air. Having become air he becomes smoke. Having become smoke he becomes mist. Having become mist he becomes a cloud. Having become a cloud, he becomes rain."
Samcaya (doubt): Is the descent literally like this, or is it not like this?
Purvapaksa (the opponent speaks): This account of the descending soul becoming ether and other things is to be accepted literally. During its descent does the soul become completely identical with these various things, or does it become only similar to them? If the soul becomes only similar, then a secondary interpretation of the passage must be accepted. For this reason it should be understood that the soul becomes completely identical with these different things.
Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.
Sutra 23
tat-svabhavyapattir upapatteh
tat - of them; svabhavya - similarity; apattih - attainment; upapatteh - because of being reasonable.
It is similar to them, for that is reasonable.
Purport by Srila Baladeva Vidyabhusana
This passage should be interpreted to mean that the soul becomes similar to these things. Why is that? The sutra explains: "upapatteh" (for that is reasonable). On Candraloka the soul attains a a body suitable for enjoyment. However, when the time for enjoyment comes to an end, that body perishes in the fire of grief, just as mist perishes in the sunlight. Thus deprived of its external body, the soul becomes like ether. Then the soul comes under the control of air. Then the soul comes into contact with smoke and the other things. That is a reasonable explanation of these events. This is so because it is not possible for one thing to become another, and also because if it did indeed become ether or these other things, it would not be possible for the soul to continue its descent. .pa
Adhikarana 5
The Passage From Ether to Rain Is Quick Introduction by Srila Baladeva Vidyabhusana
Samcaya (doubt): Is the soul's descent from ether to rain accomplished quickly or slowly?
Purvapaksa (the opponent speaks): No outside force pushes it, so the soul must proceed very
slowly.
Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 24
nati-cirena vicesat
na - not; ati - very; cirena - for long; vicesat - because of something specific. Not for very long, because of something specific. Purport by Srila Baladeva Vidyabhusana
The soul's descent from ether and the other things does not take a long time. Why is that? The sutra explains: {.sy 168}vicesat" (because of something specific). The specific thing here is a specific statement that the passage through rice and other grains is very difficult. Because this part of the passage is singled out as especially difficult it may be inferred that the other parts of the passage are quickly accomplished. .pa
Adhikarana 6
The Descending Soul Does Not Take Birth Among the Plants Introduction by Srila Baladeva Vidyabhusana
Visaya (statement): The passage after entering rain is described in the following statement of Sruti-sastra:
ta iha vrihi-yava ausadhi-vanaspatayas tila-masa jayante
"The descending souls then take birth as rice, barley, plants, trees, sesame, and beans."
Samcaya (doubt): Do the souls literally take birth as rice or these other species, or is this description metaphorical?
Purvapaksa (the opponent speaks): The text says {.sy 168}jayante" (they take birth). This is should be taken literally.
Siddhanta: In the following words the author of the sutras gives His conclusion.
Sutra 25
anyadhisthite purvavad abhilapat
anya - by an other; adhisthite - occupied; purva - before; vat - like; abhilapat - because of the statement.
In what is occupied by another because of a statement like the previous.
Purport by Srila Baladeva Vidyabhusana
Because the bodies of the plants and other beings are already inhabited by other spirit souls, the description here is metaphorical. The descending souls are not born in those species to experience their karma. Why not? The sutra explains: {.sy 168}purvavad abhilapat" (because of a statement like the previous). As it was previously said that the descending soul does not become ether, or the other things in its descent, but merely comes into contact with them, so the fallen soul merely comes into contact with the rice and other species. That is the meaning. As when it enters the ether the descending soul is not yet experiencing the specific results of various pious and impious deeds, so when it falls down in the rain the soul is also not yet experiencing the results of specific deeds. This the scriptures say. In Chandogya Upanisad (5.10.7) it is said: {.sy 168}They who act piously attain an auspicious birth. They who do not act piously attain a birth that is not auspicious." Therefore the description here that the descending souls take birth in this way is metaphorical. It is not literal.
Sutra 26
acuddham iti cen na cabdat
acuddham - impure; iti - thus; cet - if; na - not; cabdat - because of Sruti-sastra. If it is said to be impure, then I reply: No, for that is the statement of the Sruti-sastra. Purport by Srila Baladeva Vidyabhusana
Here someone may object: It is not at all logical to say that the scriptures' statement that the descending soul, accompanied by the remnant of his karma, takes birth in the body of a rice plant or similar species, is only a metaphor, and the soul does not really take birth in those species for the soul has no remaining karma to push it into that birth. The so-called pious deeds performed to attain residence in Svargaloka are actually impure. This is because the Agnisomiya-yajna and other yajnas like them involve violence to animals. The scriptures give the following prohibition:
ma himsyat sarva-bhutani "Never commit violence to anyone."*
Therefore, by performing these yajnas there is a pious portion, which sends the performer to Svargaloka, and also an impious portion, which forces him to take birth as a rice plant or similar species. In the Manu-samhita (12.9) it is said:
carira-jair karma-dosair yati sthavaratam narah
"A person who sins with his body becomes an unmoving plant."
Therefore the statement that the descending soul takes birth as a rice plant or similar being should be taken literally.
If this is said, then the sutra replies: "na" (No. It is not so). Why not? The sutra explains: "cabdat" (Because that is the statement of the Sruti-sastra). The Vedas order:
agnisomiyam pacum alabheta
"One should sacrifice an animal in an agnisomi ya- yajna."
Because piety and impiety is known only from the Vedas' statements, the Vedas' order to commit violence must be understood to be actually kind and pious. Therefore the orders of the Vedas are never impure. The prohibitions: "Never commit violence to anyone" and "Violence is a sin" are the general rules decreed by the Vedas, and the statement: "One should sacrifice an animal in an agnisomiya-yajna" is an exception to that general rule. A general rule and a specific exception to that rule need not contradict each other. There is scope for each. For these reasons, therefore, the scriptures' description that the fallen soul takes birth as a rice plant or similar being is metaphorical and not literal. What follows in this sequence is described in the nextsutra.
Sutra 27
retah-sig-yogo 'tha
retah - semen; sik-sprinkling; yogah - contact; atha - then. Then there is contact with the male that sprinkles the semen. Purport by Cri la Baladeva Vidyabhusana
After entering the rice-plant or other plant, the fallen soul, accompanied by the remainder of his karma, enters the semen of a male. In the Chandogya Upanisad (5.10.6) it is said:
yo yo 'nnam atti yo retah sincati tad bhuya eva bhavati
"A male eats that grain and then sprinkles semen. From that semen the fallen soul takes birth. He becomes just like his father."
The statement that the soul becomes just like the father should not be taken literally, for one thing cannot have exactly the same form as another. In truth, if the offspring were completely identical with the father, and there were no difference at all between them, then the soul would not actually attain a new material body. Therefore this statement should be taken metaphorically. As the soul merely comes into contact with the rice plant or other vegetation, so the soul comes into contact with the father. The soul does not become identical with the father in all respects.
Sutra 28
yoneh cariram
yoneh - from the womb; cariram - a body. The body comes from the womb. Purport by Srila Baladeva Vidyabhusana
The word "yoneh" here is in the ablative case. The soul departs from its father's body and enters its mother's womb. In this way, so it may experience the fruits of its karma, the soul attains a new material body. In the Chandogya Upanisad (5.10.7) it is said:
tad ya iha ramaniya-caranah
"They who perform pious deeds attain an auspicious birth. They who sin attain an inauspicious birth."
In this way the soul's entrance into the series of things beginning with ether and the series of things beginning with a rice-plant or other vegetation is described. The conclusion is that a person who is actually intelligent will renounce this material world, a world filled with sorrows, and place all his thoughts on Lord Hari, the Supreme Personality of Godhead, who is filled with transcendental bliss.