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

Sūtra 25 vyatireko gandhavat tathā hi darśayati vyatirekaḥ—difference; gandha—fragrance; vat—like; tathā—so; hi—indeed; darśayati—shows. As a fragrance is in a different place, so it is also in a different place. This the scripture shows. Purport by Śrīla Baladeva Vidyābhūṣaṇa As the fragrance of flowers or other objects may travel to a place far from its source, so the consciousness that emanates from the soul may travel from the heart and enter the head, feet, or other parts of the body. The Kauśītaki Upaniṣad (3.6) explains: prajñayā śarīraṁ samāruhya "By consciousness the soul is all-pervading in the material body." Even though the fragrance may travel very far it is never actually separated from its source, just as the light of a jewel is also not separated from its source. In the Smṛti-śāstra it is said: upalabhyāpsu ced gandhaṁ kecid brūyur anaipuṇāḥ pṛthivyām eva tam vidyād apo vāyuṁ ca saṁśritam "They who do not understand may sometimes say that fragrance is present in water. Earth is the natural home of fragrance, although it may sometimes take shelter of water or air." In the Praśna Upaniṣad (4.9) it is said:

एष हि द्रष्टा "आत्मा ही वह पुरुष (चेतन सत्ता) है जो देखता है।" संशय: क्या आत्मा में विद्यमान चेतना नित्य है अथवा अनित्य? पूर्वपक्ष: आत्मा स्वभावतः अचेतन (जड़) है। वह पाषाण के समान है। चेतना तभी उत्पन्न होती है जब आत्मा का मन से संयोग होता है। यह शास्त्रों के इस कथन में देखा जाता है: "मैं सुखपूर्वक सोया। मुझे किसी भी वस्तु का भान नहीं था।" यह कथन सिद्ध करता है कि चेतना आत्मा का स्वाभाविक गुण नहीं है, अपितु अन्य वस्तु (मन) के सम्पर्क से उत्पन्न होती है। यह लोहे और अग्नि के सदृश है। अग्नि में रखने पर लोहे की छड़ धीरे-धीरे अग्नि के गुणों को ग्रहण कर लेती है। यदि चेतना आत्मा का स्वाभाविक गुण होती, तो प्रगाढ़ निद्रा (सुषुप्ति) में इसका लोप नहीं होता। सिद्धान्त: आगामी शब्दों में सूत्रकार (श्रीव्यासदेव) अपना सिद्धान्त प्रस्तुत करते हैं। सूत्र २६ पृथगुपदेशात् पृथक् — पृथक् (भिन्न रूप से); उपदेशात् — उपदेश (कथन) होने के कारण। क्योंकि (ज्ञान और ज्ञाता का) पृथक् उपदेश किया गया है। श्रील बलदेव विद्याभूषण कृत तात्पर्य / भाष्य आत्मा नित्य रूप से चेतन है। यह किस प्रकार जाना जाता है? सूत्र स्पष्ट करता है: "क्योंकि पृथक् उपदेश है।" उस उपदेश के कुछ उदाहरण प्रस्तुत हैं। प्रश्नोपनिषद् (४.९) में कहा गया है: एष हि द्रष्टा "आत्मा नित्य देखता है (नित्य द्रष्टा है)।" बृहदारण्यकोपनिषद् (४.५.१४) में कहा गया है:

avināśī vā are ayam ātmānucitti-dharmā "The soul's consciousness is never destroyed." The soul does not become conscious merely by contact with the mind, for soul and mind are both indivisible and cannot interact. Turning away from the Supreme Personality of Godhead, the soul obscures its natural spiritual knowledge. Turning towards the Supreme Personality of Godhead, the soul revives its natural spiritual consciousness. This is described in the Smṛti-śāstra: yathā na kriyate jyotsnā mala-prakṣālanān maṇeḥ doṣa-prahāṇān na jñānam ātmanaḥ kriyate tathā "As by washing away the dirt that covered a jewel, the jewel's splendor is not created but merely uncovered, so by removing the dirt of materialism that covered the soul, the soul's splendor is not created, but merely uncovered. yathodapāna-khananāt kriyate na jalāntaram sad eva nīyate vyaktim asataḥ sambhavaḥ kutaḥ "As by digging a well, water is brought forth but not created, so by spiritual activities the nature of the soul is brought forth but not created. How would it be possible to create the the soul's qualities from nothing? tathā heya-guṇa-dhvaṁsād avarodhādayo guṇāḥ prakāśyante na jānyante nitya evātmano hi te "When material faults are destroyed, the soul's qualities become revealed. The soul's qualities are eternal. they are never created." Here someone may object: These quotes from scripture merely show that the soul is synonymous with consciousness. They do not prove that the soul itself is conscious.

To this objection the author of the sūtras replies in the following words. Sūtra 27 tad-guṇa-sāratvāt tad vyapadeśaḥ prājña-vat tat—of that; guṇa—quality; sāratvāt—because of being the essence; tat—that; vyapadeśaḥ—designation; prājña—intelligent; vat—like. It is called that because that is its essential nature, just as He who is intelligent. Purport by Śrīla Baladeva Vidyābhūṣaṇa Because the soul is consciousness itself, therefore it is conscious. Why is that? The sūtra explains: "It is called that because that is its essential nature." In this sūtra the word "guṇa" (quality) refers to the soul's quality of consciousness. The word "sāra" means "the essential nature of the thing, the absence of which makes the thing non-existent." The word "prājña-vat" means "Like Lord Viṣṇu, who is known as “prājña" (all-knowing) because He is all knowledge. Because He is all-knowledge personified, Lord Viṣṇu is said to know everything. In the same way, because the soul is consciousness personified, therefore the soul is conscious. That the statements "the soul is consciousness personified" and "the soul is conscious" mean the same thing is also confirmed in the next sūtra. Sūtra 28 yāvad ātma-bhāvitvāc ca na doṣas tad-darśanāt yāvat—as long as; ātma—of the soul; bhāvitvāt—because of existence; ca—and; na—not; doṣaḥ—fault; tat—of that; darśanāt—because of the sight. It exists as long as the soul exists. There is no fault in this, because it is clearly seen. Purport by Śrīla Baladeva Vidyābhūṣaṇa

There is no fault in saying that the two sentences “the soul is consciousness" and "the soul is conscious" mean the same thing. That is the meaning here. Why is that? The sūtra explains: "It exists as long as the soul exists. There is no fault in this, because it is clearly seen." The soul's consciousness exists for as long as the soul exists. As long as the soul exists, the soul's consciousness will not be destroyed. The soul exists eternally, without a beginning or end in time, and the soul's consciousness also exists eternally. The sun may be given here as an example. The sun is both light and the bringer of light. As long as the sun exists it will have these two features, which are actually not different. In the same way the soul is both consciousness and conscious. Here someone may object: Is it not true that consciousness is born from the modes of material nature? Is it not true that, because it does not exist in the state of dreamless sleep, consciousness is not eternal? Is it not true that even when the living entity is fully awake his consciousness is in fact created by a barrage of various sense-objects? If these objections are raised, the author of the sūtras replies in the following words. Sūtra 29 puṁstvādi-vat tv asya sato 'bhivyakti-yogāt puṁstva—virility; ādi—beginning with; vat—like; tu—but; asya—of him; sataḥ—of the existing; abhivyakti-yogāt—because of manifestation. But like virility and other things it exists and then is manifest. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to dispel doubt. The word "na" (It is not like that) is understood in this sūtra. It is not true than consciousness is non-existent in dreamless sleep and only exists in the waking state. Why is that? the sūtra explains: "But like virility and other things it exists and then is manifest." In the state of dreamless sleep the soul's consciousness exists in a dormant state, and in the state of wakefulness that dormant consciousness becomes fully manifested. Here the sūtra gives the example of virility. In childhood virility and other qualities associated with it exist in a dormant state. Then, at the beginning of adulthood, they become manifested. In the same way consciousness is dormant in dreamless sleep and fully manifested in the waking state. This is described in the

बृहदारण्यकोपनिषद् (४.३.३०) के निम्नलिखित वचन — यद्वै तन्न विजानाति विजानन्वै तद्विज्ञेयं न विजानाति न हि विज्ञातुर्विज्ञानात् विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यद् विजानीयात् ॥ "सुषुप्ति की अवस्था में आत्मा चेतन और अचेतन दोनों प्रतीत होती है। आत्मा सर्वदा चेतन है, और चेतना इससे कभी पृथक् नहीं हो सकती, क्योंकि आत्मा और उसकी चेतना का कभी विनाश नहीं हो सकता। फिर भी, सुषुप्ति की अवस्था में आत्मा के सम्मुख कोई ऐसा विषय उपस्थित नहीं रहता जिसका वह भान करे।" जब चेतना के ग्रहण करने हेतु कोई बाह्य विषय नहीं होता, तब चेतना सुप्त (अव्यक्त) रहती है। अतः सुषुप्ति में चेतना सुप्त रहती है। जब इन्द्रियों का विषयों के साथ सम्पर्क होता है, तब चेतना अभिव्यक्त हो जाती है। यदि यह सुषुप्ति के समय सुप्तावस्था में विद्यमान न होती, तो जाग्रत् अवस्था में चेतना स्वयं अभिव्यक्त नहीं हो सकती थी, जैसे जन्म से नपुंसक व्यक्ति युवावस्था के आरम्भ में पौरुष की अभिव्यक्ति नहीं कर सकता। इस प्रकार यह सिद्ध होता है कि जीवात्मा अणु-परिमाण, ज्ञानस्वरूप और नित्य ज्ञाता (चेतन) है। अब सूत्रकार सांख्य मतावलम्बियों के सिद्धान्त का निराकरण करते हैं। संशय : क्या जीवात्मा केवल ज्ञानस्वरूप ही है और कुछ नहीं? क्या जीवात्मा सर्वव्यापी (विभु) है? पूर्वपक्ष : जीवात्मा सर्वव्यापी है। ऐसा इसलिए है क्योंकि इसके कर्मों का फल सर्वत्र दृष्टिगोचर होता है। यदि यह अणु-परिमाण होता, तो आत्मा शरीर के भिन्न-भिन्न अङ्गों में उत्पन्न सुख-दुःख की अनुभूति करने में असमर्थ रहता। यदि यह मध्यम परिमाण वाला होता, तो नित्य न होता। अतः जीवात्मा को सर्वव्यापी ही मानना चाहिए। सिद्धान्त : अधोलिखित शब्दों में सूत्रकार यथार्थ सिद्धान्त प्रतिपादित करते हैं — सूत्र ३० नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमो वाऽन्यथा ॥ ३० ॥ नित्य — नित्य, सदा; उपलब्धि — प्रतीति (ज्ञान); अनुपलब्धि — अप्रतीति (अज्ञान); प्रसङ्गः — प्रसङ्ग, आपत्ति; अन्यतर — दोनों में से किसी एक का; नियमः — नियम, प्रतिबन्ध; वा — अथवा; अन्यथा — अन्यथा (अन्य प्रकार मानने पर)। अन्यथा (आत्मा को विभु मानने पर) नित्य उपलब्धि, नित्य अनुपलब्धि, अथवा

॥ श्रीगोविन्दभाष्यम् (श्रील बलदेव विद्याभूषण विरचितम्) ॥ [ पूर्वपक्ष-निरासः — जीवस्याणुत्व-सिद्धान्तः ] भाष्य-सार (संस्कृत): यदि जीवात्मा केवलं चिद्रूपः सर्वगतश्चाभ्युपगम्येत, तर्हि सर्वदा चैतन्यं वा स्यात्, सर्वथाऽचैतन्यं वा, अन्यतरस्यैव वा परिमितः सद्भावः प्रसज्येत। लोके हि चैतन्याचैतन्ययोर्द्वयोरप्युपलब्धिः सर्वसिद्धा वर्तते। यदि चिन्मात्रः सर्वव्यापी चैक एवात्मा सर्वस्य हेतुरिष्यते, तर्हि युगपत् सर्वत्र सर्वैः चैतन्यमचैतन्यं चोपलभ्येत। केवलचैतन्यहेतुत्वे कस्यापि कदापि सुषुप्त्यादिषु अचैतन्यं न स्यात्; केवलाचैतन्यहेतुत्वे च कस्यापि कदापि चैतन्यं नोपपद्येत। इन्द्रियसंयोगादौ सति चैतन्यं तदभावे चाचैतन्यमिति चेत्, तन्न; सर्वगतस्यात्मनः सर्वैरिन्द्रियैः सह नित्यसंयोगाविशेषात्। किञ्च, जीवस्य विभुत्वे सर्वजीवगत-सुखदुःखादीनां सांकर्यं स्यात्, भोगनियमः, कर्मफलव्यवस्था, बन्धमोक्षव्यवस्था च विनश्येत्। अतः प्रतिशरीरं भिन्नः, अणुपरिमाणश्चायं जीवात्मा इति सिद्धान्तः सुदृढो भवति। अणुरपि सन् स्वगुणभूतेन ज्ञानेन सकलशरीरं व्याप्य सुखदुःखाद्युपलब्धिं करोति यथा प्रदीपः प्रभारूपेण सर्वं गृहं प्रकाशयति। हिन्दी-अनुवाद: यदि जीवात्मा केवल चैतन्य-स्वरूप और सर्वव्यापी (विभु) होता, तो वह सर्वदा चैतन्ययुक्त रहता अथवा सर्वदा अचेतन ही रहता। अथवा उन दोनों में से किसी एक का सीमित अस्तित्व ही सम्भव हो पाता। इसका तात्पर्य यह है कि संसार में चेतनता और अचेतनता (सुषुप्ति, मूर्च्छा आदि) दोनों की प्रत्यक्ष अनुभूति सभी को होती है। यदि इसका कारण केवल चिन्मात्र और सर्वव्यापक आत्मा होता, तो सम्पूर्ण विश्व में प्रत्येक क्षण चेतनता और अचेतनता की अनुभूति एक साथ होनी चाहिए थी। यदि वह सर्वव्यापी आत्मा केवल चेतनता का कारण होता, तो कोई कभी अचेतन नहीं होता; और यदि केवल अचेतनता का कारण होता, तो कोई कभी चेतन नहीं होता। यह भी नहीं कहा जा सकता कि इन्द्रियों के सम्पर्क से चैतन्य और असम्पर्क से अचैतन्य होता है, क्योंकि सर्वव्यापक होने पर इन्द्रियों से नित्य संयोग रहेगा। इसके अतिरिक्त, यदि जीवात्मा विभु होता, तो एक के सुख-दुःख का अनुभव सभी को एक साथ होने लगता। ऐसी स्थिति में व्यक्तिगत कर्म, व्यक्तिगत भोग और व्यक्तिगत अदृष्ट की व्यवस्था ही छिन्न-भिन्न हो जाती। अतः जीवात्मा सर्वव्यापी नहीं है, अपितु प्रति-शरीर भिन्न और अणु-परिमाण (सूक्ष्म) है। अणु होने पर भी आत्मा अपने धर्मभूत ज्ञान के द्वारा सम्पूर्ण देह में व्याप्त होकर सभी सुख-दुःखादि संवेदनों को ग्रहण करता है।

॥ अथ चतुर्दशं कर्त्राधिकरणम् (१४) ॥

अधिकरण-विषय: जीवात्मनः कर्तृत्व-विचारः (जीवात्मा कर्ता है या नहीं?) श्रील बलदेव विद्याभूषण-कृत अवतरणिका (भूमिका): अथेदानीं सूत्रकारो जीवात्मनः कर्तृत्वं विचारयति। तैत्तिरीयोपनिषदि (२।५।१) श्रूयते— श्रुति-प्रमाणम्: "विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च ॥" (तैत्तिरीयोपनिषद् २।५।१) श्रुत्यर्थ एवं हिन्दी-व्याख्या: 'विज्ञानम्' अर्थात् विज्ञानमयः चेतनः जीवात्मा, यज्ञं तनुते (यज्ञादि वैदिक कर्मों का विस्तार/अनुष्ठान करता है) तथा लौकिक कर्माणि अपि तनुते (लौकिक कर्मों का भी सम्पादन करता है)। संशय: किमिदं कर्तृत्वं प्रकृतेः (बुद्धेः) वा, उत चेतनस्य जीवात्मन एव? पूर्वपक्ष: सांख्य-मतानुसारिणः प्राहुः—प्रकृतेर्गुणानामेव कर्तृत्वं न तु पुरुषस्य, पुरुषस्तु केवलम् अकर्ता साक्षी निर्लेपश्चेति। सिद्धान्त-सूत्रम्: ॥ कर्ता शास्त्रार्थवत्त्वात् ॥ २।३।३३ ॥ सूत्रार्थ: जीवात्मा ही वास्तविक कर्ता है, क्योंकि ऐसा मानने पर ही विधि-निषेधात्मक शास्त्रों की सार्थकता (शास्त्रार्थवत्त्व) सिद्ध होती है। यदि जड़ा प्रकृति या बुद्धि कर्ता होती, तो चेतन जीव के लिए उपदिष्ट 'यजेत', 'उपासीत' आदि शास्त्र-वचन व्यर्थ हो जाते।

"Consciousness performs yajñas. Consciousness performs actions." Saṁśaya (doubt): Does the individual soul, indicated in this passage by the word "consciousness", perform actions or not? Pūrvapakṣa (the opponent speaks): In the Kaṭha Upaniṣad (2.18) it is said: hantā cen manyate hantuṁ hataś cen manyate hatam ubhau tau na vijānītau nāyaṁ hanti na hanyate "Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain."* These words clearly declare that the individual spirit soul never performs actions. In the Bhagavad-gītā (3.27) it is said: prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate "The spirit soul bewildered by the influence of false-ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature."* In the Bhagavad-gītā (13.21) it is also said: kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate "Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world."* Therefore the individual spirit soul does not perform actions. When a person understands the truth he understands that all actions are actually performed by the material energy and the individual spirit soul is merely the person who experiences the fruits of action.

Siddhānta (conclusion): In the following words the author of the sūtras gives the proper conclusion. Sūtra 31 kartā śāstrārthavat-tvāt kartā—the doer; śāstra—of the scriptures; ārtha—meaning; vat—possessing; tvāt—because of having the nature. He performs actions. This is so because the scriptures are meaningful. Purport by Śrīla Baladeva Vidyābhūṣaṇa It is the individual spirit soul who performs actions, not the modes of material nature. Why is that? The sūtra explains: "Because the scriptures are meaningful." In the scriptures it is said: svarga-kāmo yajeta "A person who desires Svargaloka should perform yajñas." and ātmānam eva lokam upāsīta "One should worship the Supreme Personality of Godhead." These statements have meaning only if the individual spirit soul does actually perform actions. If all actions are performed by the modes of nature and the individual spirit soul never does anything, these statements of the scriptures are meaningless. These statements of scripture are intended to motivate the individual spirit soul to act in a certain way so he can enjoy the results of his actions. It is not even possible in this way to try to motivate the inert material modes to act in any way at all. That the individual spirit soul does actually perform actions is also confirmed in the next sūtra.

Sūtra 32 vihāropadeśāt vihāra—of pastimes; upadeśāt—because of the teaching. Because of the teaching about pastimes. Purport by Śrīla Baladeva Vidyābhūṣaṇa The Chāndogya Upaniṣad (8.12.3) describes the activities of the liberated souls: sa tatra paryeti jakṣan krīḍan ramamānaḥ "In the spiritual world the individual spirit soul eats, plays, and enjoys." Therefore action by itself does not brings pain and unhappiness to the soul, rather it is the bondage of the three modes of nature that brings unhappiness. This is so because the three modes of nature obscure the reality of the soul's spiritual nature. Sūtra 33 upādānāt upādānāt—because of taking. Because of taking. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad (2.1.18) it is said:

sa yathā mahā-rājaḥ . . . evam evaiṣa etān prāṇān gṛhītvā sve śarīre yathā-kāmaṁ parivartate "In the dreaming state the individual spirit soul acts like a king. The soul grasps the life-airs and does as it wishes." In the Bhagavad-gītā (15.8) it is also said: gṛhītvaitāni saṁyāti vāyur gandhān ivāśayāt "The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another."* In these passages it is seen that the individual spirit soul does perform actions, for the soul moves the life-airs as a magnet moves iron. The life-airs may move many things, but it is the individual spirit soul who moves the life-airs. Nothing else moves them. In the following words the author of the sūtras now gives another reason. Sūtra 34 vyapadeśāc ca kriyāyāṁ na cen nirdeśa-viparyayaḥ vyapadeśāt—because of designation; ca—and; kriyāyām—in action; na—not; cet—if; nirdeśa—grammatical construction; viparyayaḥ—different. Also because of the name in the action. If this were not so the grammatical structure would be different. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Taittirīya Upaniṣad (2.5.1) it is said: vijñānaṁ yajñaṁ tanute. karmāṇi tanute 'pi ca.

"Consciousness performs yajñas. Consciousness performs actions." These words clearly show that the individual spirit soul is the primary performer of Vedic and ordinary actions. If the word "vijñānam" is interpreted to mean not the individual spirit soul, but the intelligence, then the grammatical structure of the sentence would be different. Then the word “vijñāna" would be in the instrumental case, for the intelligence would be the instrument by which the action is performed. However, the word is not in the instrumental case. If the intelligence were the performer of the action here, then another word must be given in the instrumental case to show with what instrument the intelligence performs the action, for there must be an instrument in every action. However, if the individual spirit soul is the performer of the action there is not need for another word in the instrumental case to show the instrument used, for in that situation the individual spirit soul is both the performer of the action and the instrument employed. Here someone may object: Is it not so that the individual spirit soul, being independent and able to act as he likes, will naturally act for his own welfare and will not perform actions that bring him harm? To this I reply: No. It is not like that. The individual spirit soul desires to benefit himself, but because his past karma acts against him, he sometimes creates his own misfortune. For these reasons it is clear that the individual spirit soul certainly performs actions. When the scriptures sometimes say that the individual spirit soul does not perform actions, the meaning is that the soul is not independent and free to do exactly everything he wishes. Here someone may object: It is not possible that the individual spirit soul is the performer of actions, for it is clearly seen that these actions often bring him suffering. To this I reply: No. It is not so. If the individual spirit soul is not the performer of actions, then the scriptural descriptions of the darśa, paurṇamassa, and other yajñas would not make any sense. In the following words the author of the sūtras refutes the idea that material nature is the real performer of actions. Sūtra 35 uplabdhi-vad aniyamaḥ uplabdhi—consciousness; vat—like; aniyamaḥ—uncertainty. As in the situation of consciousness, it would be indefinite.

Purport by Śrīla Baladeva Vidyābhūṣaṇa In previous sūtras it was shown that if the individual spirit soul were all- pervading, then consciousness would be vague and indefinite. In the same way if all-pervading material nature were the sole performer of all actions, then all actions would bring the same result to all spirit souls simultaneously. Clearly this is not so. Also, it could not be said that the individual spirit soul would need to be near the place where a certain action was performed in order to experience the result of that action. The saṅkhya philosophers cannot say this, for in their theory each individual spirit soul is all-pervading and is thus already near the places where all actions are performed. Sūtra 36 śakti-viparyayāt śakti—of power; viparyayāt—because of difference. Because the power is changed. Purport by Śrīla Baladeva Vidyābhūṣaṇa If the material nature is the performer of actions, then material nature must also experience the good and bad results of those actions. However, the Śvetāśvatara Upaniṣad (1.8) affirms: bhoktṛ-bhāvāt "The individual spirit soul enjoys the good and bad results of actions." In this way the idea that the material nature is the performer of actions is refuted. Because the individual spirit soul enjoys the good and bad results of actions, the individual spirit soul must also be the performer of those actions. Sūtra 37

samādhy-abhāvāc ca samādhi—of liberation; abhāvāt—because of the non-existence; ca—also. Also because there is no liberation. Purport by Śrīla Baladeva Vidyābhūṣaṇa Actions are meant to bring one to liberation from the material world. Because it is not possible for the material nature to act in such a way and attain such a goal, the idea that the material nature is the performer of actions cannot be entertained. Liberation means understanding the truth "I am different from matter". Because it is unconscious, and also because it really is matter, it is not possible for the material nature to come to this understanding. In this way it is proved that the individual spirit soul is the performer of actions. Adhikaraṇa 15 Activity Is the Soul's Nature Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the following words the author of the sūtras gives an example to show that the individual spirit soul performs actions, using other its own potency, or some other instrument to perform them. Sūtra 38 yathā ca takṣobhayathā yathā—as; ca—and; takṣa—carpenter; ubhayathā—in both ways. In both ways like a carpenter.

Purport by Śrīla Baladeva Vidyābhūṣaṇa As a carpenter performs actions, employing both his own power and a host of tools, so does the individual spirit soul, employing both his own power and the various life-airs. Thus the soul employs the material body and other instruments also, to perform actions. It is the pure spirit soul who thus uses the modes of material nature to perform actions. That is why the scriptures sometimes say that the modes of material nature are the performer of actions. That the individual spirit soul is indeed the performer of actions is confirmed in Bhagavad-gītā (13.22), where it is said: kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu "The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. Thus he meets with good and evil among the various species."* These words explain the scripture passages that declare the modes of nature to be the performers of action. It is foolish for a person to think himself the sole performer of action and ignore the five factors of action. Of course it is not that the individual spirit soul never performs any action. The idea that the soul never does anything is clearly refuted by the many scriptural statements urging the soul to act such a way that he may attain liberation. When in the Bhagavad-gītā (2.19) the Lord says: nāyaṁ hanti na hanyate "The self slays not nor is slain." that does not mean that the individual spirit soul never performs any action, but rather that the eternal spirit soul can never be cut or slain. The meaning of the statement that the soul never acts has thus already been explained. In both this life and the next the devotees perform various actions of devotional service to the Lord. Because these actions are free from the touch of the modes of nature, because they are under the jurisdiction of the Lord's spiritual potency and because they lead to liberation, these actions are said not to be action, for they are not material actions. This is explained by the Supreme Lord Himself in these words: sāttvikaḥ kārako 'saṅgī

rāgāndho rājasaḥ smṛtaḥ tāmasaḥ smṛti-vibhraṣṭo nirguṇo mad-apāśrayaḥ "One who acts without attachment is in the mode of goodness. One who is blinded with desire is in the mode of passion. One whose intelligence is broken is in the mode of ignorance. One who takes shelter of Me is free from the grip of the modes of nature." That the pure spirit soul experiences the results of his actions is described in Bhagavad-gītā (13.21): puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate "The living entity is the cause of the various sufferings and enjoyments in this world."* Because it is by nature conscious it is the soul that experiences the results of actions, the modes of nature do not experience them. This refutes the idea that the modes are active and the soul is not. In this way it is proved that it is the conscious soul who experiences happiness and other sensations. In this way the individual spirit soul brings knowledge to itself and others. Both kinds of action exist for the soul. In the Praśna Upaniṣad (4.9) it is said: eṣa hi draṣṭā spraṣṭā śrotā "It is the soul who sees, touches, and hears." Thus, by this example of the carpenter, the idea that the individual spirit soul is the only factor in action, and there are no others, is clearly refuted. Adhikaraṇa 16 The Individual Spirit Soul is Dependent on the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa

Now another doubt is considered. Saṁśaya (doubt): Is the individual spirit soul independent in his actions, or does he depend on another? Pūrvapakṣa (the opponent speaks): The scriptures say: svarga-kāmo yajeta "One who desires Svargaloka should perform yajñas." and tasmād brāhmaṇaḥ surāṁ na pibet pāpmanotsaṁsṛja "A brāhmaṇa should not drink liquor and should not commit sins." That the scriptures give orders and prohibitions for the soul to follow is proof that the soul is independent, for independence means to have the power to do one thing and to refrain from doing another. Siddhānta (conclusion): In the following words the author of the sūtras gives his conclusion. Sūtra 39 parāt tu tac-chruteḥ parāt—from the Supreme; tu—but; tat—of that; śruteḥ—from the scriptures. But from the Supreme, because of the scriptures. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used to remove doubt. The Supreme Personality of Godhead inspires the individual spirit soul to act. How is that known? The sūtra explains: "tac-chruteḥ" (It is known from the scriptures). The scriptures give the following explanations:

antaḥ praviṣṭaḥ śāstā janānām "Entering their hearts, the Supreme Personality of Godhead controls all living entities." ya ātmani tiṣṭhann ātmānam antaro yamayati "Entering their hearts, the Supreme Personality of Godhead controls all living entities." eṣa eva sādhu karma kārayati "The Lord engages the living entity in pious activities so he may be elevated."* Here someone may object: So be it. However, if the Supreme Personality of Godhead is the actual performer of actions, then the orders and prohibitions of the scriptures are all meaningless. The scriptures can give orders and prohibitions only if the individual spirit soul is independent and thus has the power to make choices. If this is said, then the author of the sūtras gives the following reply. Sūtra 40 kṛta-prayatnāpekṣas tu vihita-pratiṣiddhāvaiyarthyādibhyaḥ kṛta—done; prayatna—effort; āpekṣaḥ—relation; tu—but; vihita—ordered; pratiṣiddha—forbidden; a—not; vaiyarthya—meaninglessness; ādibhyaḥ— beginning. But it is by effort because then orders and prohibitions are not without meaning. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to dispel doubt. The individual spirit soul performs pious and impious deeds. Taking into consideration the individual soul's

efforts, the Supreme Personality of Godhead gives him facility to act in a certain way. Therefore the previously stated objection is not valid. The pious and impious deeds of the individual spirit soul are like different seeds that sprout into different kinds of plants. The Supreme Personality of Godhead is like the rain that falls on these seeds and makes them grow. Therefore in this situation is the Supreme Personality of Godhead is the instrument by which these seeds of karma bear fruit. The seeds of various trees, vines, and other plants are the specific cause of these plants, and the rain that makes them grow is the general cause. If no raincloud brings water there will not be any variety of sweet flowers or other plants. If there is no seed there will not any flowers or plants either. In this way the Supreme Personality of Godhead gives the results of the pious and impious deeds performed by the individual spirit soul. Even though dispatched by another, a person is still the performer of the actions he does. Therefore it cannot be said that the individual spirit soul does not perform actions. Why is that? The sūtra explains: "Because then orders and prohibitions are not without meaning." The word "ādi" (beginning with) in this sūtra means that the Supreme Personality of Godhead gives mercy and punishment according to the pious and impious actions of the individual spirit souls. If that interpretation is accepted, then the orders and prohibitions of the scriptures are not without meaning. If the Supreme Personality of Godhead actually forces the individual spirit soul to act piously or impiously, and the soul is like a rock or a log and has no independence, then the orders of the scripture to perform pious deeds and avoid impious deeds are all worthless and should be rejected. The scriptures say that when He is merciful the Supreme Personality of Godhead engages the individual spirit soul in pious activities so he may be elevated, and when He withdraws His mercy the Supreme Personality of Godhead engages the individual spirit soul in impious activities so he may go to hell. If this means that the individual living entity has no choice, and pious and impious deeds are forced on him by the Supreme Personality of Godhead, then the Supreme Personality of Godhead is cruel and unjust, a monster. Therefore it must be concluded that the individual spirit soul does have free will, and is responsible for his actions, although he does not have the power to transfer his desire and will into concrete action unless the Supreme Personality of Godhead permits. In this way everything is explained. Adhikaraṇa 17 The Individual Spirit Soul Is Part and Parcel of the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa

अब, पूर्व व्याख्या को दृढ़ करने के लिए सूत्रकार स्पष्ट करते हैं कि व्यष्टि जीवात्मा परमेश्वर का अंश है। मुण्डक उपनिषद् (३.१.१) में कहा गया है: द्वा सुपर्णा "शरीर-रूपी वृक्ष में जीवात्मा और परमात्मा की तुलना एक साथ बैठे दो सखा पक्षियों से की गई है।" यहाँ प्रथम पक्षी स्वयं परमेश्वर हैं और द्वितीय पक्षी व्यष्टि जीवात्मा है। संशय: क्या जीवात्मा वस्तुतः माया के भ्रम के कारण भिन्न प्रतीत होने वाला साक्षात् परमेश्वर ही है, अथवा जीवात्मा परमेश्वर का ही एक अंश है, जो भगवान् से भिन्न होकर भी उनसे उसी प्रकार सम्बद्ध है जैसे सूर्य से सूर्य की किरण? पूर्वपक्ष: सत्य क्या है? क्या सत्य यह है कि माया के भ्रम से आवृत जीवात्मा वस्तुतः परमेश्वर ही है? ब्रह्म-बिन्दु उपनिषद् (१३) में व्याख्या की गई है: घटसंवृतमाकाशं नीयमाने घटे यथा । घटो लीयेत नाकाशं तद्वज्जीवो नभोपमः ॥ "जैसे घट (घड़े) के ले जाए जाने पर उसके भीतर का आकाश नहीं चलता और घट के नष्ट हो जाने पर आकाश नष्ट नहीं होता, उसी प्रकार यह जीवात्मा आकाश के सदृश अखण्ड व निर्विकार है।" छान्दोग्य उपनिषद् (६.८.७) भी यह प्रतिपादन करती है: तत्त्वमसि "वह (ब्रह्म) तुम हो।" सिद्धान्त: सूत्रकार निम्नलिखित वचनों द्वारा अपना सिद्धान्त प्रस्तुत करते हैं। सूत्र ४१