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

bhedena—by the difference; enam—this; adhīyate—is read. The ruler within is not a jīva because in both (recensions of the Upaniṣad) the jīva is described as different from Him. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word na (not) from the preceding sūtra should be understood in this sūtra also. For the reasons already given it cannot be said that a jīva who is a great yogī is the ruler within. Why? The sūtra answers hi, which means "because," ubhaye (in both), which means "in both the Kāṇva and Mādhyandina recensions of the Upaniṣad," enam (He), which means "the ruler within," bhedena adhīyate (is described as different). (The Kāṇva recension gives) yo vijñānam antaro yamayati (The transcendental knowledge that rules within) and (the Mādhyandina recension, gives) ya ātmānaṁ antaro yamayati (The Supreme Personality of Godhead who rules within). In both readings is a clear distinction between the ruler and the ruled. Therefore the ruler within is Lord Hari, the Personality of Godhead. In the Subāla Upaniṣad the Kaṭhas say: pṛthivy-ādīnām avyaktākṣarāmṛtāntānāṁ śrī-nārāyaṇo 'ntaryāmī (Lord Nārāyaṇa is the ruler within the earth and other elements, within the unmanifested pradhāna, and within the unchanging, eternal jīva). The Brāhmaṇas say: antaḥ-śarīre nihito guhāyām (The Supreme Personality of Godhead stays in the heart of the jīva), aja eko nityaḥ (The Supreme Personality of Godhead is unborn, eternal, and one without a second), and yasya pṛthivī śarīraṁ yaḥ pṛthivīm antare sañcaran yaṁ pṛthivī na veda (The earth is His body. He stays within the earth. The earth does not understand Him, the Supreme Personality of Godhead). Adhikaraṇa 6 "Akṣara" is the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya: The Muṇḍaka Upaniṣad (1.1.5-6) says: atha parā yayā tad akṣaram adhigamyate. yat tad adreśyam agrāhyam agotram avarṇam acakṣuḥ-śrotraṁ tad apāṇi-pādaṁ nityaṁ vibhuṁ sarva-gataṁ su-sūkṣmaṁ tad avyayaṁ yad bhūta-yoniṁ paripaśyanti dhīrāḥ