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

śabdāt" (because of the word "svena"). The word "svena" here means, "in his own original form". For this reason it cannot be said that this passage means, "the soul arrives there and then accepts that form, which is an external imposition". In that way it is proved that the form here is the original form of the soul. This is not contradicted by the use of the word "niṣpadyate", for that word is also used to mean, "is manifested". An example of that usage is seen in the following words of the Śruti-śāstra: idam ekaṁ su-niṣpannam "He is manifested." Also, it is not that the manifestation of the soul's original form cannot be, because it already exists, a goal of human endeavor. This is so because even though the soul's original form exists, it is not openly manifested. Therefore it is not useless to say that the soul may endeavor to openly manifest the original form of the soul. Therefore the manifestation of that form can be an object of human endeavor. Here someone may say: When the spirit soul is manifested in its original form and it attains the effulgent Supreme, as described in the words "paraṁ jyotir upasampadya", the the liberated state thus attained is characterized mainly by the cessation of all material sufferings. If this is said, then I reply: No. It is not so. The Śruti-śāstra explains that in the liberated state the soul is filled with intense spiritual bliss. This is described in Taittirīya Upaniṣad (2.7): rasaṁ hy evāyaṁ labdhvānandī-bhavati "When one understands the Personality of Godhead, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally blissful."* Here someone may object: How do you know that approaching the effulgent Supreme Lord is true liberation? If this is said, the author of the sūtras gives the following reply. Sūtra 2 muktaḥ pratijñānāt