The soul next passes from the father into the mother and then obtains the gross body. — 319.

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28. The soul next passes from the father into the mother and then obtains the gross body. — 319.

COMMENTARY

The word ‘Yoneh’ is in the ablative case in the Sutra, but it must be construed in the accusative case here, and is governed by the participle «pravishya» understood here. The soul having loft the father’s body, and having entered the mother’s womb, obtains a physical incarnation, in order to experience the consequences of the remaining Karmas. The family into which it is to be born is regulated by the nature of this remainder, as mentioned in Chhandogya, V., 10. 7:

Of these those whose conduct here has been good will quickly attain some good birth, the birth of a Brahmana, or a Kshatriya or a Vaishya. But those whose conduct here has been evil will quickly attain an evil birth, the birth of a dog, or a hog, or a Chandala.

Thus it has been demonstrated that the soul becomes a plant, etc., in the same sense as it becomes other, etc. The whole object of teaching this law of reincarnation is, that the wise should realise that God alone is the highest bliss, and ought to be the sole object of quest; and that the soul should get disgusted with this world of sorrow and try to seek the eternal bliss of the Lord.

इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु तृतीयाध्यायस्य प्रथमः पादः समाप्तः

iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu tṛtīyādhyāyasya prathamaḥ pādaḥ samāptaḥ

Here, ends the First Pada of the Third Adhyaya.

***

॥तृतीयोऽध्यायः॥

THIRD ADHYAYA

.. tṛtīyo’dhyāyaḥ ..

॥द्वितीयः पादः॥

Second Pada

.. dvitīyaḥ pādaḥ ..

May that love (Bhakti) for the Supreme Lord purify the world. He has the body of Supreme Bliss and in His Presence stand Wisdom and Dispassion with folded hands, obedient to His call; and Occult powers are ever attendant upon Him, seeking for an opportunity to serve.

***

In this Pada is described Bhakti or intense love for God, which consists in a yearning to obtain the object of desire. The object to be attained is Brahman, and in order to strengthen the soul’s love towards Him, this Pada describes the various powers of the Lord, such as His being a creator of the dream-world, His various Avataras and their unity with Him, His essential form. His Self, His being separate from the worshipper, yet being his inmost Self, and to be obtained by Bhakti alone, His illumining both the worlds, His being all bliss, His manifestation being according to the idea of the person worshipping, His being beyond all, the giver of everything, and various other qualities like these. All these are described in this chapter. When a person desires to cultivate love, he requires to be convinced that the object of love has these qualities. When he is convinced of it, then he begins to love Him, otherwise not.

Therefore, in the beginning, the author describes the creation of the dream-world by the Lord. If anyone else than the Lord was the creator of the dream-world, then the all-creatorship of Brahman would not be true; and so far as dreams were concerned, He would not be the creator, but the Jiva or time would be the creator. If Brahman be a partial creator only, then there cannot be that intense Bhakti towards Him, which the worshipper wants to cultivate. Therefore, in order to show the glory of the Lord, it is described that He is the creator of the dream-world as well.

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