गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

then vanish into them) he describes the non-devotees who do not worship the Lord, who mistake the external material body for the self, who at the time of death remain in the cycle of repeated birth and death, and for whom the Supreme Lord remains invisible, hidden within the material elements. The words na pretya saṁjñāsti (After death he becomes free of the world of names) describe the devotee when he leaves the material body and attains liberation. At that time the liberated devotee becomes aware of his real spiritual identity. He then considers all material designations to be the same and he no longer thinks of himself as a human being, demigod, or any other kind of material being. The words yatra hi dvaitam iva bhavati tad itara itaraṁ paśyati tad itara itaraṁ jighrati tad itara itaraṁ rasayate tad itara itaraṁ abhivadati tad itara itaraṁ śṛṇoti tad itara itaraṁ manute tad itara itaraṁ spṛśati tad itara itaraṁ vijānāti yatra tv asya sarvam ātmaivābhūt tat tena kaṁ paśyet tat tena kaṁ jighret tat kena kaṁ rasayet tat kena kam abhivadet tat kena kaṁ śṛṇuyāt tat kena kaṁ manvīta tata tena kaṁ spṛśet tat tena kaṁ vijānīyāt (Where there is duality one sees another, smells another, tastes another, offers respect to another, hears another, thinks of another, touches another, and is aware of another. But for one for whom the Supreme Self is everything how can he see another? How can he smell another? Hopw can he taste another? How can he offer respect to another? How can he hear another? How can he think of another? How can he touch another? How can he be aware of another?) explain how the liberated jīva takes shelter of the the Paramātmā. The words yenedaṁ sarvaṁ vijānāti taṁ kena vijānīyāt (How can a person, even if he understands the entire world, understand Him?) teach that it is very difficult to understand the Supreme Lord. The words vijñātāram are kena vijānīyāt (How can one understand the Supreme Knower?) mean "How can one understand the all-knowing Supreme Personality of Godhead without first worshiping Him and attaining His mercy? There is no other way than this." In this way the worship of the Supreme Personality of Godhead is described as the actual means of liberation. The speaker of the Upaniṣad concludes by declaring that actual liberation is the same as attaining the Paramātmā. From all this it may be understood that this passage of the Bṛhad-āraṇyaka Upaniṣad describes the Paramātmā and not the puruṣa as described in the Kapila- tantra, or the material nature controlled by the puruṣa. Adhikaraṇa 7 Brahman is Both Primary and Secondary Cause Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya: Now that he has refuted the atheistic pradhāna theory, he will refute some theistic theories and prove that all scriptural descriptions of the cause of the