Sutra 37
samadhy-abhavac ca
samadhi - of liberation; abhavat - because of the non- existence; ca - also. Also because there is no liberation. Purport by Srila Baladeva Vidyabhusana
Actions are meant to bring one to liberation from the material world. Because it is not possible for the material nature to act in such a way and attain such a goal, the idea that the material nature is the performer of actions cannot be entertained. Liberation means understanding the truth "I am different from matter". Because it is unconscious, and also because it really is matter, it is not possible for the material nature to come to this understanding. In this way it is proved that the individual spirit soul is the performer of actions. .pa
Adhikarana 15
Activity Is the Soul's Nature
Introduction by Srila Baladeva Vidyabhusana
In the following words the author of the sutras gives an example to show that the individual spirit soul performs actions, using other its own potency, or some other instrument to perform them.
Sutra 38
yatha ca taksobhayatha
yatha - as; ca - and; taksa - carpenter; ubhayatha - in both ways.
In both ways like a carpenter. Purport by Srila Baladeva Vidyabhusana
As a carpenter performs actions, employing both his own power and a host of tools, so does the individual spirit soul, employing both his own power and the various life-airs. Thus the soul employs the material body and other instruments also, to perform actions. It is the pure spirit soul who thus uses the modes of material nature to perform actions. That is why the scriptures sometimes say that the modes of material nature are the performer of actions.
That the individual spirit soul is indeed the performer of actions is confirmed in Bhagavad-gita (13.22), where it is said:
karanam guna-saggo 'sya sad-asad-yoni-janmasu
"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. Thus he meets with good and evil among the various species."*
These words explain the scripture passages that declare the modes of nature to be the performers of action. It is foolish for a person to think himself the sole performer of action and ignore the five factors of action. Of course it is not that the individual spirit soul never performs any action. The idea that the soul never does anything is clearly refuted by the many scriptural statements urging the soul to act such a way that he may attain liberation. When in the Bhagavad-gita (2.19) the Lord says:
nayam hanti na hanyate
"The self slays not nor is slain."
that does not mean that the individual spirit soul never performs any action, but rather that the eternal spirit soul can never be cut or slain. The meaning of the statement that the soul never acts has thus already been explained.
In both this life and the next the devotees perform various actions of devotional service to the Lord. Because these actions are free from the touch of the modes of nature, because they are under the jurisdiction of the Lord's spiritual potency and because they lead to liberation, these actions are said not to be action, for they are not material actions. This is explained by the Supreme Lord Himself in these words:
sattvikah karako 'saggi
ragandho rajasah smrtah tamasah smrti-vibhrasto nirguno mad-apacrayah
"One who acts without attachment is in the mode of goodness. One who is blinded with desire is in the mode of passion. One whose intelligence is broken is in the mode of ignorance. One who takes shelter of Me is free from the grip of the modes of nature."
That the pure spirit soul experiences the results of his actions is described in Bhagavad-gita (13.21):
purusah sukha-duhkhanam bhoktrtve hetur ucyate
"The living entity is the cause of the various sufferings and enjoyments in this world."*
Because it is by nature conscious it is the soul that experiences the results of actions, the modes of nature do not experience them. This refutes the idea that the modes are active and the soul is not. In this way it is proved that it is the conscious soul who experiences happiness and other sensations. In this way the individual spirit soul brings knowledge to itself and others. Both kinds of action exist for the soul. In the Pracna Upanisad (4.9) it is said:
esa hi drasta sprasta crota
"It is the soul who sees, touches, and hears."
Thus, by this example of the carpenter, the idea that the individual spirit soul is the only factor in action, and there are no others, is clearly refuted. .pa
Adhikarana 16
The Individual Spirit Soul is Dependent on the Supreme Personality of Godhead
Introduction by Srila Baladeva Vidyabhusana Now another doubt is considered.
Samcaya (doubt): Is the individual spirit soul independent in his actions, or does he depend on another?
Purvapaksa (the opponent speaks): The scriptures say: svarga-kamo yajeta
"One who desires Svargaloka should perform yaj{.sy 241}as." and
tasmad brahmanah suram na pibet papmanotsamsrja "A brahmana should not drink liquor and should not commit sins."
That the scriptures give orders and prohibitions for the soul to follow is proof that the soul is independent, for independence means to have the power to do one thing and to refrain from doing another.
Siddhanta (conclusion): In the following words the author of the sutras gives his conclusion. Sutra 39
parat tu tac-chruteh
parat - from the Supreme; tu - but; tat - of that; sruteh - from the scriptures. But from the Supreme, because of the scriptures.
Purport by Srila Baladeva Vidyabhusana
The word "tu" (but) is used to remove doubt. The Supreme Personality of Godhead inspires the individual spirit soul to act. How is that known? The sutra explains: "tac- chruteh" (It is known from the scriptures). The scriptures give the following explanations:
antah pravistah casta jananam
"Entering their hearts, the Supreme Personality of Godhead controls all living entities." ya atmani tisthann atmanam antaro yamayati
"Entering their hearts, the Supreme Personality of Godhead controls all living entities." esa eva sadhu karma karayati
"The Lord engages the living entity in pious activities so he may be elevated."*
Here someone may object: So be it. However, if the Supreme Personality of Godhead is the actual performer of actions, then the orders and prohibitions of the scriptures are all meaningless. The scriptures can give orders and prohibitions only if the individual spirit soul is independent and thus has the power to make choices.
If this is said, then the author of the sutras gives the following reply.
Sutra 40
krta-prayatnapeksas tu vihita-pratisiddhavaiyarthyadibhyah
krta - done; prayatna - effort; apeksah - relation; tu - but; vihita - ordered; pratisiddha -forbidden; a - not; vaiyarthya - meaninglessness; adibhyah - beginning.
But it is by effort because then orders and prohibitions are not without meaning.
Purport by Srila Baladeva Vidyabhusana
The word "tu" (but) is used here to dispel doubt. The individual spirit soul performs pious and impious deeds. Taking into consideration the individual soul's efforts, the Supreme Personality of Godhead gives him facility to act in a certain way. Therefore the previously stated objection is not valid. The pious and impious deeds of the individual spirit soul are like different seeds that sprout into different kinds of plants. The Supreme Personality of Godhead is like the rain that falls on these seeds and makes them grow. Therefore in this situation is the Supreme Personality of Godhead is the instrument by which these seeds of karma bear fruit. The seeds of various trees, vines, and other plants are the specific cause of these plants, and the rain that makes them grow is the general cause. If no raincloud brings water there will not be any variety of sweet flowers or other plants. If there is no seed there will not any flowers or plants either. In this way the Supreme Personality of Godhead gives the results of the pious and impious deeds performed by the individual spirit soul. Even though dispatched by another, a person is still the performer of the actions he does. Therefore it cannot be said that the individual spirit soul does not perform actions.
Why is that? The sutra explains: "Because then orders and prohibitions are not without meaning." The word {.sy 168}adi" (beginning with) in this sutra means that the Supreme Personality of Godhead gives mercy and punishment according to the pious and impious actions of the individual spirit souls. If that interpretation is accepted, then the orders and prohibitions of the scriptures are not without meaning. If the Supreme Personality of Godhead actually forces the individual spirit soul to act piously or impiously, and the soul is like a rock or a log and has no independence, then the orders of the scripture to perform pious deeds and avoid impious deeds are all worthless and should be rejected. The scriptures say that when He is merciful the Supreme Personality of Godhead engages the individual spirit soul in pious activities so he may be elevated, and when He withdraws His mercy the Supreme Personality of Godhead engages the individual spirit soul in impious activities so he may go to hell. If this means that the individual living entity has no choice, and pious and impious deeds are forced on him by the Supreme Personality of Godhead, then the Supreme Personality of Godhead is cruel and unjust, a monster. Therefore it must be concluded that the individual spirit soul does have free will, and is responsible for his actions, although he does not have the power to transfer his desire and will into concrete action unless the Supreme Personality of Godhead permits. In this way everything is explained. .pa
Adhikarana 17
The Individual Spirit Soul Is Part and Parcel of the Supreme Personality of Godhead Introduction by Srila Baladeva Vidyabhusana
Next, to corroborate the previous explanation the author of the sutras explains that the individual spirit soul is part and parcel of the Supreme Personality of Godhead. In the mundaka Upanisad (3.1.1) it is said:
dva suparna
"The soul and the Supersoul within the body are compared to two friendly birds sitting together."*
The first bird here is the Supreme Personality of Godhead and the second is the individual spirit
soul.
Samcaya (doubt): Is the individual spirit soul in truth the Supreme Personality of Godhead, only seeming to be different because of the illusion of maya, or is the the individual spirit soul part and parcel of the Supreme Personality of Godhead, different from the Lord, but related to Him as a ray of sunlight is related to the sun?
Purvapaksa (the opponent speaks): What is the truth? The truth is the individual spirit soul covered by the illusion of maya is in truth the same as the Supreme Personality of Godhead? The Brahma-bindu Upanisad (13) explains:
ghata-samvrtam akacam
niyamane ghate yatha gato liyeta nakacam
tadvaj jivo nabhopamah
"The space within a jar is not moved when the jar is moved, nor is it destroyed when the jar is broken. The spirit soul is like that unbreakable space."
The Chandogya Upanisad also (6.8.7) affirms:
tat tvam asi "You are that."
Siddhanta (conclusion): In the following words the author of the sutras gives his conclusion. Sutra 41
amco nana vyapadecad anyatha capi dasa-kitavaditvam adhiyate eke
amcah - part; nana - many; vyapadecat - because of the teaching; anyatha - otherwise; ca - and; api - also; dasa - servant; kitava - gambler; adi - beginning with; tvam - the state of being; adhiyate - is read; eke - some.
He is a part because of the description of being many, and also because some scriptures describe him as a servant, as a gambler, or as something else.
Purport by Srila Baladeva Vidyabhusana
The individual spirit soul is a part and parcel of the Supreme Personality of Godhead as a ray of sunlight is part and parcel of the sun. The individual spirit soul is different from the Lord, dependent on the Lord, and related to the Lord. That is the meaning. Why is that? The sutra explains: "Because of the description of being many." The Subala Upanisad explains:
udbhavah sambhavo divyo deva eko narayano mata pita bhrata nivasah caranam suhrd gatir narayanah "Narayana is the transcendental Supreme Personality of Godhead. Narayana is the creator, destroyer, mother, father, brother, home, shelter, friend, and goal."
In Bhagavad-gita (9.18) Lord Krsna declares:
gatir bharta prabhuh saksi nivasah caranam suhrt
"I am the goal, the sustainer, the master, the witness, the abode, the refuge, and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place, and the eternal seed."*
The words "nana vyapadecad" in this sutra describe the many relationships that exist between the Supreme Personality of Godhead and the individual spirit soul, relationships like that between the creator and created, controller and controlled, shelter and person who takes shelter, master and servant, friend and friend, and goal and seeker. Some passages in the Atharva Veda declare that because the Supreme is all-pervading, the individual spirit souls and the Supreme are identical. The Atharva Veda declares:
brahma dasa brahma daca brahma kitavah
"These servants are the Supreme. These fishermen are the Supreme. These gamblers are the Supreme."
It is not possible that this passage intends to say that the individual spirit soul is actually not different from the Supreme. It is not possible that the Supreme is simultaneously both the creator and created, the pervader and pervaded, nor is it possible that supremely intelligent Lord becomes a servant or other lowly being. If it were true that the individual spirit souls are identical with the Supreme, then the scriptures' advice to renounce the world would become meaningless. Nor is it possible that the Supreme has become covered by the influence of illusion, for illusion has no power to bewilder the Lord. Nor is it possible that the individual spirit souls are parts of the Supreme like fragments cut with a chisel from a great stone, for that would contradict the scriptures' statements that the Supreme can neither be broken nor changed. Therefore the individual spirit soul is different from the Supreme, but related to Him as created to creator, and in other ways also. The individual spirit soul is thus a part and parcel of the Supreme. The truth is that the individual spirit soul is a potency of the Supreme Personality of Godhead. This is described in Visnu Purana (6.7.61):
visnu-saktih para prokta ksetrajYakhya tatha para
"Originally, Krsna's energy is spiritual, and the energy known as the living entity is also spiritual."*
When it is said that the individual spirit soul is a part of the Supreme Personality of Godhead, the word "part" is used in the same way as in the sentence, "The circle of Venus is a one-hundredth part of the moon's circle," or the same way as in the definition, "A part, although situated in a smaller area than the whole, is identical with the whole in substance." The use of the word "part" here is not different from that definition. Thus the Supreme Personality of Godhead is the master of all potencies, and the individual spirit soul is a part of the Lord's spiritual potency. This, by being a localized manifestation of one of the Lord's potencies, the individual spirit soul is a part of the Supreme Personality of Godhead. That is their relationship.
The example of the pot means that when the mistaken identification of the soul for the body is broken, the individual soul meets the Supreme Personality of Godhead. The Chandogya Upanisad's statement "tat tvam asi" (You are that) therefore means "You are dependent on the Supreme." The context of that passage supports this view. It does not support any other interpretation. Therefore the individual spirit soul and the Supreme Personality of Godhead are separate and different. One is the controller, the other the controlled. One is all-pervading, the other atomic in size. This is directly seen in the scriptures. It is not possible to prove otherwise. In the next sutra the author continues his explanation.
Sutra 42
mantra-varnat
mantra - of the mantras; varnat - from the description.
Because of the description in the Vedic mantras.
Purport by Srila Baladeva Vidyabhusana In the Rg Veda (10.90.3) it is said:
pado 'sya sarva bhutani
"All living entities are part and parcel of the Supreme."
In this way the Vedic mantras declare that the individual spirit souls are part and parcel of the Supreme. The word {.sy 168}Pada" here means "part". No other meaning makes sense in this context. The word "sarva bhutani" (all living entities) here is in the plural, whereas the word "amcah" (part) in sutra 41 is in the singular. The singular here is used in a generic sense to denote all spirit souls. This kind of usage is also seen in many other places.
Sutra 43
api smaryate
api - also; smaryate - in the Smrti-sastra.
Also in the Smrti-sastra.
Purport by Srila Baladeva Vidyabhusana
In the Bhagavad-gita (15.7) Lord Krsna explains:
mamaivamco jiva-loke jiva-bhutah sanatanah
"The living entities in this conditioned world are My eternal fragmental parts."*
By using the word "sanatana" (eternal), the Lord refutes the idea that the living entities referred to here are the temporary external bodies in which the eternal souls reside. In this way it is seen that the individual spirit souls are part and parcel of the Supreme and have an relationship with Him. the Supreme is the creator and dominant in other ways also, and the individual spirit souls are dependent on Him. The nature of the individual spirit souls is described in the following passage of Padma Purana:
j nanacrayo j nana-gunac
cetanah prakrteh parah na jato nirvikarac ca
eka-rupah svarupa-bhak
"The individual spirit soul is the shelter of knowledge, has knowledge as one if his qualities, is consciousness, is beyond the world of matter, is never born, never changes, and has one form, a spiritual form.
anur nityo vyapti-cilac
cid-anandatmakas tatha aham artho 'vyayah saksi bhinna-rupah sanatanah
"The soul is atomic, eternal, is present by consciousness everywhere in the material body, is by nature full of spiritual bliss and knowledge, has a sense of individual identity, is unchanging, is a witness within the body, is eternal, and is different from the Supreme.
adahyo 'cchedyo 'kledyo 'cosyo 'ksara eva ca evam-adi-gunair yuktah cesa-bhutah parasya vai
"The soul can never be burned, cut, moistened, withered, or killed. It has these and many more qualities. It is part and parcel of the Supreme.
ma-karenocyate jivah
ksetra-jYah paravan sada dasa-bhuto harer eva nanyasyaiva kadacana
"Thus the word 'ma' refers to the individual spirit soul. The soul is the knower of the field of activities. The soul is spiritual. The soul is an eternal servant of the Supreme Personality of Godhead. The soul is never the servant of anyone else.
The phrase "evam-adi-gunaih" (with these and many more qualities) refers to the soul's other qualities, such as his ability to perform actions, to experience sensations, to attain enlightenment, and to enlighten others. The word {.sy 168}enlightenment" here has two features. In the first feature the soul itself attains enlightenment. In the second feature the soul brings enlightenment to others. That is the nature of the soul. A lamp sheds light on itself and on other objects also. A jar or similar object has no power to bring light. Although a lamp may shine, because it is inanimate matter it cannot benefit from its own light. The individual soul, however, can benefit from the light it brings. Because the soul can thus become illuminated, it is said that the soul is spiritual and full of knowledge. .pa
Adhikarana 18
The Lord's Incarnations Are Not Part and Parcel of the Lord, For They Are the Lord Himself Introduction by Srila Baladeva Vidyabhusana
Digressing, for the moment, from the main topic, the author of the sutras next considers the nature of the Lord's incarnations. In the Gopala-tapani Upanisad it is said:
eko vaci sarva-gah krsna idya eko 'pi san bahudha yo 'vabhati
"Lord Krsna is the worshipable, all-pervading supreme controller, and although He is one, He manifests in many forms."
In the Visnu Purana (1.2.3) it is said: ekaneka-svarupaya
"The Supreme Personality of Godhead is one, although He has many forms."
Here it is said that the Lord is one because He remains one person, even though He appears in many forms, and He is also called many because of the great variety of these forms. That is the meaning.
Samcaya (doubt): Are the incarnations of the Lord, such as the incarnation Matsya, part and parcel of the Lord in the same way the individual spirit souls are, or are They different from the individual spirit souls?
Purvapaksa (the opponent speaks): There is no difference between the individual spirit souls and the incarnations of the Supreme Personality of Godhead.
Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.