Sütra 12
sukåta-duñkåte eveti tu bädariù
sukåta - pious
deeds; duñkåte - impious deeds; eva - indeed;
iti - thus; tu - but; bädariù - Bädari.
But Bädari Muni
indeed thinks it means pious and impious
deeds.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word "tu"
(but} is used here to begin a
refutation of the previous argument. Bädari Muni thinks the word
"caraëa" here means "pious and impious deeds".
An example of this is the sentence:
puëyaà karmäcarati
"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 "caraëa" here means
karma", and any other interpretation of it is meaningless.
"Caraëa" (good conduct) is merely a specific kind of
karma. Caraëa and karma are thus different in the same way the
Kurus and Päëavas are different. The word "eva"
(indeed)
hints that this is also the opinion of the author of the sütras.
Therefore, since "caraëa" is a specific kind of karma,
it
is proved that the soul departing from Svargaloka is accompanied
by the remainder of its karma.
.pa
Adhikaraëa 3
Do the Impious Also Go to Candraloka?
Introduction by Çréla Baladeva
Vidyäbhüñaëa
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 Iça
Upaniñad (3) it is said:
äsüryä näma te lokä
andhena
tamasävrtäù
täàs te pretyäbhigacchanti
ye ke cätma-hano
janäù
"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."*
Saàçaya
(doubt): Do the sinners go to Candraloka or
Yamaloka?
Pürvapakña
(the opponent speaks): The opponent gives his
opinion in the following sütra.
Sütra 13
aniñt_ädi-käriëäm api ca çrutam
an - not; iñt_a -
pious deeds; ädi - beginning with;
käriëäm - of the performers; api - also; ca - and;
çrutam - inthe
Çruti-çästra.
The
Çruti-çästra declares that it is also so for they who do
not perform iñt_a or other pious deeds.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The
Çruti-çästra declares that they who perform iñt_a and
other pious deeds, as well as they who do not perform iñt_a and
other pious deeds, both go to Candraloka. This is explained in
the Kauçétaki Upaniñad (1.2):
ye vai ke casmäl lokät prayänti candramasam eva te
sarve
gacchanti
"All who leave this world
go to Candraloka."
Since with these words the
Çruti-çästra declares that all, withoutdistinction, go to
Candraloka, then sinners are also
included in that all. This being so, the words of Iça
Upaniñad
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.
Siddhänta
(conclusion): In the following words the author of
the sütras gives His conclusion.
Sütra 14
samyamane tv anubhüyetareñäm ärohävarohau
tad-gati-darçanät
samyamane - in Samyamani
Puri; tv - but;
anubhüya - experiencing; itareñäm - of others;
äroha - ascent;
avarohau - descent; tat - of them; gati - travel; darçanät
- bythe
Çruti-çästra.
But the others go to and
return from Samyamana-pura. the
Çruti-çästra describes this as their travels.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word "tu"
(but) is used here to begin the
refutation of the Pürvapakña. The word
"itareñäm" (of the
others) here means "of they who did not perform iñt_a
and other pious deeds". The word "samyamane" means
in the city of Yamaräja". That is where they go. There they
are punished by Yamaräja and then sent back to the earth. Their
departure and return is like that. Why do you say that? The sütra
explains: "tad-gati-darçanät" (Because
Çruti-çästra
describes this as their travels). In the Kat_ha Upaniñad
(1.2.6)
Yamaräja explains:
na samparäyaù pratibhäti bälaà
pramädyantaà
vitta-mohena müòham
ayam loko nästi para iti mäné
punaù punar
vaçam äpadyate 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
Çruti-çästra explains that the sinners are
punished by Yamaräja. That is the meaning.
Sütra 15
smaranti ca
smaranti - the
Småti-çästra; ca - also.
The
Småti-çästras also affirm it.
Purport by Çréla Baladeva
Vidyäbhüñaëa
Çrémad-Bhägavatam (3.30.23) explains:
tatra tatra patan chränto
mürchitaù
punar utthitaù
pathä päpéyasä nétas
tarasä
yama-sädanam
"While passing on
that road to the abode of
Yamaräja, 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 Yamaräja."*
In the
Småti-çästra it is also said:
sarve caite vaçaà yänti yamasya bhagavan.
"O Lord, all sinners
come under Yamar_ja's dominion."
In this way the sages and
Småti-çästras affirm that the
sinners come under Yamaräja'scontrol.