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

Introduction by Śrīla Baladeva Vidyābhūṣaṇa Pūrvapakṣa (the opponent speaks): Because the Supreme Lord is by nature eternal, it may be said that His activities performed with His associates in His childhood and other ages are also eternal. In this way His many different activities, from beginning to end, may all be considered to be eternal. However, it is illogical to say that there can be an eternal previous action that is followed by another action. If the previous action is followed by a subsequent action, then the eternality of the previous action is destroyed. If one action is eternal then any subsequent action must be performed by a different person. To say that the subsequent action is performed by the same person contradicts both scripture and direct experience. Every action has a beginning and an end. Without beginning and end no action can be brought to completion, and without such beginnings and ends there can be no experience of the nectar of transcendental mellows (rasa). For these reasons, how can it be possible that the Lord's activities are eternal? If the Lord's activities were eternal they would be still and unchanging, like a painted picture. If it is said that the same actions are repeated again and again and in that way they are eternal, then I say that there are bound to be times when the beginning of the action is different, and thus the subsequent actions will become changed, and the action would then not be repeated in the same way as before. Therefore, how can it be that the activities of the Lord are eternal? Therefore it should not be accepted that the activities of the Lord are eternal. Siddhānta (conclusion): In the following words the author of the sūtras gives His reply to this idea. Sūtra 11 sarvābhedād anyatreme sarva—all; abhedāt—because of non-difference; anyatra—in another place; ime—they. Because of complete non-difference they are in another place. Purport by Śrīla Baladeva Vidyābhūṣaṇa Both Lord Hari and His associates are the same persons in both previous and subsequent actions. Why is that? The sūtra explains: "sarvābhedād" (because of