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

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

aṁśo nānā vyapadeśād anyathā cāpi dāsa-kitavāditvam adhīyate eke aṁśaḥ—part; nānā—many; vyapadeśāt—because of the teaching; anyathā— otherwise; ca—and; api—also; dāsa—servant; kitava—gambler; ādi—beginning with; tvam—the state of being; adhīyate—is read; eke—some. He is a part because of the description of being many, and also because some scriptures describe him as a servant, as a gambler, or as something else. Purport by Śrīla Baladeva Vidyābhūṣaṇa The individual spirit soul is a part and parcel of the Supreme Personality of Godhead as a ray of sunlight is part and parcel of the sun. The individual spirit soul is different from the Lord, dependent on the Lord, and related to the Lord. That is the meaning. Why is that? The sūtra explains: "Because of the description of being many." The Subala Upaniṣad explains: udbhavaḥ sambhavo divyo deva eko nārāyaṇo mātā pitā bhrātā nivāsaḥ śaraṇaṁ suhṛd gatir nārāyaṇaḥ "Nārāyaṇa is the transcendental Supreme Personality of Godhead. Nārāyaṇa is the creator, destroyer, mother, father, brother, home, shelter, friend, and goal." In Bhagavad-gītā (9.18) Lord Kṛṣṇa declares: gatir bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṁ suhṛt "I am the goal, the sustainer, the master, the witness, the abode, the refuge, and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place, and the eternal seed."* The words "nānā vyapadeśād" in this sūtra describe the many relationships that exist between the Supreme Personality of Godhead and the individual spirit soul, relationships like that between the creator and created, controller and controlled, shelter and person who takes shelter, master and servant, friend and friend, and goal and seeker. Some passages in the Atharva Veda declare that because the Supreme is all-pervading, the individual spirit souls and the Supreme are identical. The Atharva Veda declares:

brahma dāśā brahma dāsā brahma kitavāḥ "These servants are the Supreme. These fishermen are the Supreme. These gamblers are the Supreme." It is not possible that this passage intends to say that the individual spirit soul is actually not different from the Supreme. It is not possible that the Supreme is simultaneously both the creator and created, the pervader and pervaded, nor is it possible that supremely intelligent Lord becomes a servant or other lowly being. If it were true that the individual spirit souls are identical with the Supreme, then the scriptures' advice to renounce the world would become meaningless. Nor is it possible that the Supreme has become covered by the influence of illusion, for illusion has no power to bewilder the Lord. Nor is it possible that the individual spirit souls are parts of the Supreme like fragments cut with a chisel from a great stone, for that would contradict the scriptures' statements that the Supreme can neither be broken nor changed. Therefore the individual spirit soul is different from the Supreme, but related to Him as created to creator, and in other ways also. The individual spirit soul is thus a part and parcel of the Supreme. The truth is that the individual spirit soul is a potency of the Supreme Personality of Godhead. This is described in Viṣṇu Purāṇa (6.7.61): viṣṇu-śaktiḥ parā proktā kṣetrajñākhyā tathā parā "Originally, Kṛṣṇa's energy is spiritual, and the energy known as the living entity is also spiritual."* When it is said that the individual spirit soul is a part of the Supreme Personality of Godhead, the word "part" is used in the same way as in the sentence, "The circle of Venus is a one-hundredth part of the moon's circle," or the same way as in the definition, "A part, although situated in a smaller area than the whole, is identical with the whole in substance." The use of the word "part" here is not different from that definition. Thus the Supreme Personality of Godhead is the master of all potencies, and the individual spirit soul is a part of the Lord's spiritual potency. This, by being a localized manifestation of one of the Lord's potencies, the individual spirit soul is a part of the Supreme Personality of Godhead. That is their relationship. The example of the pot means that when the mistaken identification of the soul for the body is broken, the individual soul meets the Supreme Personality of Godhead. The Chāndogya Upaniṣad's statement "tat tvam asi" (You are that) therefore means "You are dependent on the Supreme." The context of that passage supports this view. It does not support any other interpretation. Therefore the individual spirit soul and the Supreme Personality of Godhead are separate and

different. One is the controller, the other the controlled. One is all-pervading, the other atomic in size. This is directly seen in the scriptures. It is not possible to prove otherwise. In the next sūtra the author continues his explanation. Sūtra 42 mantra-varṇāt mantra—of the mantras; varṇāt—from the description. Because of the description in the Vedic mantras. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Ṛg Veda (10.90.3) it is said: pādo 'sya sarvā bhūtāni "All living entities are part and parcel of the Supreme." In this way the Vedic mantras declare that the individual spirit souls are part and parcel of the Supreme. The word "pāda" here means "part". No other meaning makes sense in this context. The word "sarvā bhūtāni" (all living entities) here is in the plural, whereas the word "aṁśaḥ" (part) in sūtra 41 is in the singular. The singular here is used in a generic sense to denote all spirit souls. This kind of usage is also seen in many other places. Sūtra 43 api smaryate api—also; smaryate—in the Smṛti-śāstra. Also in the Smṛti-śāstra. Purport by Śrīla Baladeva Vidyābhūṣaṇa

In the Bhagavad-gītā (15.7) Lord Kṛṣṇa explains: mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ "The living entities in this conditioned world are My eternal fragmental parts."* By using the word "sanātana" (eternal), the Lord refutes the idea that the living entities referred to here are the temporary external bodies in which the eternal souls reside. In this way it is seen that the individual spirit souls are part and parcel of the Supreme and have an relationship with Him. the Supreme is the creator and dominant in other ways also, and the individual spirit souls are dependent on Him. The nature of the individual spirit souls is described in the following passage of Padma Purāṇa: jñānāśrayo jñāna-guṇaś cetanaḥ prakṛteḥ paraḥ na jāto nirvikāraś ca eka-rūpaḥ svarūpa-bhāk "The individual spirit soul is the shelter of knowledge, has knowledge as one if his qualities, is consciousness, is beyond the world of matter, is never born, never changes, and has one form, a spiritual form. aṇur nityo vyāpti-śīlaś cid-ānandātmakas tathā aham artho 'vyayaḥ sākṣī bhinna-rūpaḥ sanātanaḥ "The soul is atomic, eternal, is present by consciousness everywhere in the material body, is by nature full of spiritual bliss and knowledge, has a sense of individual identity, is unchanging, is a witness within the body, is eternal, and is different from the Supreme. adāhyo 'cchedyo 'kledyo 'śosyo 'kṣara eva ca evam-ādi-guṇair yuktaḥ śeṣa-bhūtaḥ parasya vai

"The soul can never be burned, cut, moistened, withered, or killed. It has these and many more qualities. It is part and parcel of the Supreme. ma-kareṇocyate jīvaḥ kṣetra-jñaḥ paravān sadā dāsa-bhūto harer eva nānyasyaiva kadācana "Thus the word `ma' refers to the individual spirit soul. The soul is the knower of the field of activities. The soul is spiritual. The soul is an eternal servant of the Supreme Personality of Godhead. The soul is never the servant of anyone else. The phrase "evam-ādi-guṇaiḥ" (with these and many more qualities) refers to the soul's other qualities, such as his ability to perform actions, to experience sensations, to attain enlightenment, and to enlighten others. The word "enlightenment" here has two features. In the first feature the soul itself attains enlightenment. In the second feature the soul brings enlightenment to others. That is the nature of the soul. A lamp sheds light on itself and on other objects also. A jar or similar object has no power to bring light. Although a lamp may shine, because it is inanimate matter it cannot benefit from its own light. The individual soul, however, can benefit from the light it brings. Because the soul can thus become illuminated, it is said that the soul is spiritual and full of knowledge. Adhikaraṇa 18 The Lord's Incarnations Are Not Part and Parcel of the Lord, For They Are the Lord Himself Introduction by Śrīla Baladeva Vidyābhūṣaṇa Digressing, for the moment, from the main topic, the author of the sūtras next considers the nature of the Lord's incarnations. In the Gopāla-tāpanī Upaniṣad it is said: eko vaśī sarva-gaḥ kṛṣṇa īḍya eko 'pi san bahudhā yo 'vabhāti

"Lord Kṛṣṇa is the worshipable, all-pervading supreme controller, and although He is one, He manifests in many forms." In the Viṣṇu Purāṇa (1.2.3) it is said: ekāneka-svarūpāya "The Supreme Personality of Godhead is one, although He has many forms." Here it is said that the Lord is one because He remains one person, even though He appears in many forms, and He is also called many because of the great variety of these forms. That is the meaning. Saṁśaya (doubt): Are the incarnations of the Lord, such as the incarnation Matsya, part and parcel of the Lord in the same way the individual spirit souls are, or are They different from the individual spirit souls? Pūrvapakṣa (the opponent speaks): There is no difference between the individual spirit souls and the incarnations of the Supreme Personality of Godhead. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 44 prakāśādi-van naivaṁ paraḥ prakāśa—light; ādi—beginning with; vat—like; na—not; evam—thus; paraḥ— the Supreme. The Supreme is not like light or other things. Purport by Śrīla Baladeva Vidyābhūṣaṇa Although the Lord's incarnations, such as Lord Matsya, are called "parts" of the Supreme, They are not like the individual spirit souls. Here the author of the sūtras gives and example: "The Supreme is not like light or other things." As the

sun and a firefly may both be called "light", but are in truth very different, and as nectar and wine may both be called "liquid", but in truth are very different, so the individual spirit souls and the incarnations of the Lord do not have a similar nature, but are very different. Sūtra 45 smaranti ca smaranti—the Smṛti-śāstras say; ca—and. The Smṛti-śāstras also say it. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Varāha Purāṇa it is said: svāṁśaś cātha vibhinnāṁśa iti dvedhāṁśa iṣyate aṁśino yat tu sāmarthyaṁ yat-svarūpaṁ yathā sthitiḥ "It is said that there are two kinds of parts and parcels of the Supreme: direct parts and separated parts. Direct parts have exactly the same nature as the Lord. tad eva nāṇumātro 'pi bhedaḥ svāṁśāṁśino kvacit vibhinnāṁśo 'lpa-śaktiḥ syāt kiñcit sāmarthya-mātra-yuk "Separated parts are different from the Lord. They are atomic in size and have very slight powers. sarve sarva-guṇaiḥ pūrṇāḥ sarva-doṣa-vivarjitāḥ

"All direct parts of the Lord are filled with all virtues and glories and free of all vices and defects." In Śrīmad-Bhāgavatam (1.3.28) it is said: ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam "All the above mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead."* Thus Lord Kṛṣṇa is the original Supreme Personality of Godhead and the various incarnations, such as Lord Matsya, are parts of Him, but they are not different from Lord Kṛṣṇa, as the individual spirit souls are. Lord Kṛṣṇa is like a vaidūrya stone, which manifests different colors from moment to moment. In this way Lord Kṛṣṇa appears in different forms. In His various incarnations Lord Kṛṣṇa may display all or only some of His powers. That is the description of the scriptures. Lord Kṛṣṇa, the source of all incarnations, displays all of His six transcendental opulences in full. When the Lord does not display all His opulences in full, He appears as an aṁśa incarnation, and when He displays even fewer of His opulences, He appears as a kalā incarnation. In this circumstance He is like a great teacher, learned in the six sciences, who in certain circumstances teaches only a small portion of what he actually knows. In the Puruṣa-bodhinī Upaniṣad it is said that Lord Kṛṣṇa appears with all His transcendental potencies, headed by Goddess Rādhā. In the Tenth Canto of Śrīmad-Bhāgavatam it is said that various transcendental qualities, such as being supreme over all, being filled with great love, being accompanied by loving associates, filling with wonder Brahmā, Śiva, and all the demigods, sages, and wise devotees, manifesting many pastimes, such as sweetly playing the flute, that fill everyone with wonder, displaying a great sweetness of transcendental handsomeness, and being very kind and merciful, are eternally manifested in Yaśodā's infant Kṛṣṇa. Lord Matsya and the other incarnations manifest some but not all of these qualities. Still, the incarnations of the Lord are not like the individual spirit souls, for the incarnations actually are the Lord Himself. Now the author of the sūtras presents another argument. Sūtra 46 anujñā-parihārau deha-sambandhāt jyotir-ādi-vat anujñā—permission to act; parihārau—cessation from action; deha—of the

body; sambandhāt—from the contact; jyotiḥ—eye; ādi—beginning with; vat—like. Bondage and liberation come from contact with the material body, like the eye and other things. Purport by Śrīla Baladeva Vidyābhūṣaṇa Even though they are parts and parcels of the Supreme, the individual spirit souls, because beginningless ignorance, and also because of contact with material bodies, are subject to material bondage and liberation. The incarnations of the Lord, such as Lord Matsya, however, are not subject to such things. This is the description of the Śruti-śāstra. In the Śruti-śāstra it is also said that the incarnations of the Lord do not have material bodies, but are directly the Lord Himself. That is the great difference between the individual spirit souls and the incarnations of the Lord. The word "anujñā" here means "permission". It is by the Lord's permission that the individual spirit souls can perform pious and impious deeds, as the Kauṣīitaki Upaniṣad (3.8) explains: eṣa eva sādhu karma kārayati "The Lord engages the living entity in pious activities so he may be elevated."* The word "parihāra" means "liberation". This is described in the Śruti-śāstra: tam eva viditvāti mṛtyum eti By understanding the Supreme Personality of Godhead one is able to cross beyond this world of death." Next, speaking the words "jyotir-ādi-vat" (like the eye), the author of the sūtras gives an example to explain this. The eyes of the living entities are like small portions of the sun. However, the eyes depend on the sun for the power of sight, and if the sun does not give permission, in the form of the sunlight, the eyes cannot see. In this way the eyes are dependent on the sun. The sunlight on the sun-planet, however, is identical with the sun itself, and thus it makes no sense to say they are dependent on the sun. The difference between the individual spirit souls and the incarnations of the Lord is like that, the incarnations being like the sunlight and the souls being like the eyes.

अधिकरणम्: अंशाधिकरणम् (वेदान्त-दर्शनम्, अध्याय २, पाद ३) सूत्रम् ४७: असन्ततेश्चाव्यतिकरः ॥ ४७ ॥ पदच्छेदः: असन्ततेः — च — अव्यतिकरः। पदार्थः: असन्ततेः = अपूर्णत्वात् (परिच्छिन्नत्वात्, अणुत्वात् वा) ; च = पुनः, और ; अव्यतिकरः = अव्यवस्था न होना (साङ्कर्य का अभाव, भ्रम-रहित होना)। सूत्रार्थः: जीव के अपूर्ण (अणु तथा परिच्छिन्न) होने के कारण परमेश्वर के साथ उसका कोई साङ्कर्य (अभेद या भ्रमात्मक एकत्व) नहीं हो सकता। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य तात्पर्य: जीवात्मा के अपूर्ण तथा परिच्छिन्न होने के कारण उसे कभी भी परमेश्वर का अवतार समझने का भ्रम नहीं हो सकता। अतः जीवात्माएँ भगवान् के श्री मत्स्य आदि परिपूर्ण अवतारों के समान या उनके सदृश कदापि नहीं हो सकतीं। श्वेताश्वतरोपनिषद् (५.९) में जीवात्मा के स्वरूप एवं परिमाण का वर्णन इस प्रकार किया गया है: श्रुति-प्रमाण (श्वेताश्वतरोपनिषद् ५.९): बालाग्रशतभागस्य शतधा कल्पितस्य च । भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥ हिन्दी अनुवाद: "यदि केश के अग्रभाग के सौ भाग किए जाएँ और फिर उस सौवें भाग के पुनः सौ भाग किए जाएँ, तो उस दश-सहस्रतम (दस हज़ारवें) भाग के बराबर जीवात्मा का सूक्ष्म परिमाण जानना चाहिए।" जीवात्मा के अणु तथा सीमित होने के विपरीत, श्री मत्स्य आदि भगवान् के समस्त अवतार सर्वथा पूर्ण और समग्र हैं, जैसा कि ईशोपनिषद् (तथा बृहदारण्यकोपनिषद् शान्तिमन्त्र) में स्पष्ट किया गया है: श्रुति-प्रमाण (ईशोपनिषद्): ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ हिन्दी अनुवाद: "परमब्रह्म पूर्ण हैं, यह अवतार रूप भी पूर्ण है; उस पूर्ण से ही यह पूर्ण प्रकट होता है। पूर्ण से पूर्ण को निकाल लेने पर भी पूर्ण ही शेष रहता है।" उत्तर-सूत्र अवतरणिका: अब ग्रन्थकार आगामी सूत्र में जीवात्मा को साक्षात् परब्रह्म के सर्वथा अभिन्न मानने में जो महान् दोष (दार्शनिक असंगति) आता है, उसका निरूपण करते हैं — सूत्रम् ४८

ābhāsa eva ca ābhāsaḥ—fallacy; eva—indeed; ca—also. It is also a fallacy. Purport by Śrīla Baladeva Vidyābhūṣaṇa In this sūtra is refuted the idea that because they are both called "aṁśas", or parts of the Lord, therefore the individual spirit souls and the incarnations of the Lord are identical. This idea is based on the logical fallacy of sat-pratipakṣa (undistributed middle). Because of its imperfect reasoning, this idea is wrong. The word "ca" (also) here hints that some examples may be given to show this. One example is that of earth and sky. Earth and sky are both substances, but that does not mean that they are identical. Existence and non-existence are both categories, but that does not mean they are equal. In the same way the individual spirit souls and the incarnations of the Supreme Personality of Godhead may both be parts of the Supreme, but that does not mean that they are equal. Adhikaraṇa 19 The Individual Spirit Souls Are Not All Alike Introduction by Śrīla Baladeva Vidyābhūṣaṇa Concluding this digression, the author of the sūtras now returns to His original topic. In the Kaṭha Upaniṣad (2.5.13) it is said: nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān "The Supreme Lord is eternal and the living beings are eternal. The Supreme Lord is cognizant and the living beings are cognizant. The difference is that the Supreme Lord is supplying all the necessities of life for the many other living entities."* Saṁśaya (doubt): In this way it is said that the individual spirit souls are eternal

and cognizant. Are the individual spirit souls all alike or are they not? Pūrvapakṣa (the opponent speaks): The individual spirit souls are not different. They are all exactly alike. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 49 adṛṣṭāniyamāt adṛṣṭa—of fate; aniyamāt—because of difference. Because of different fates. Purport by Śrīla Baladeva Vidyābhūṣaṇa As a frog jumps a long distance, the word "na" (not) should be inserted from sūtra 44. In this way this sūtra means "the individual spirit souls are not all alike. Why is that? The sūtra explains: "Even though the individual spirit souls have the same nature, they have different fates." Their fates are beginningless. Here someone may object: Are the different fates not created because the individual spirit souls have different desires and different aversions? The author of the sūtras says, "No it is not so," and gives the following explanation. Sūtra 50 abhisandhy-ādiṣv api caivam abhisandhy—inclinations; ādiṣu—beginning with; api—also; ca—and; evam— thus. In this way there are different desires and other things. Purport by Śrīla Baladeva Vidyābhūṣaṇa

व्यष्टि-जीवात्माओं के भिन्न-भिन्न स्वभावों की व्याख्या एक भिन्न प्रकार से की जानी चाहिए। ये भेद विभिन्न अदृष्टों (प्रारब्धों) के कारण विद्यमान हैं। सूत्र में प्रयुक्त "च" (और) शब्द यह संकेत करता है कि ये भेद प्रत्येक क्षण विद्यमान रहते हैं। (पूर्वपक्ष:) यहाँ कोई आपत्ति कर सकता है: क्या यह ऐसा नहीं है कि ये भेद भिन्न-भिन्न प्रदेशों (वातावरणों) के कारण उत्पन्न होते हैं, जैसे स्वर्गलोक, पृथ्वी अथवा अन्य स्थानों का परिवेश? (सिद्धान्त:) इसके उत्तर में सूत्रकार महर्षि व्यास कहते हैं, "नहीं, ऐसा नहीं है।" वे निम्नलिखित व्याख्या प्रस्तुत करते हैं— सूत्र ५१ प्रदेशादिति चेन्नान्तर्भावात् ॥ ५१ ॥ पदच्छेद एवं शब्दार्थ: प्रदेशात् — विभिन्न वातावरण अथवा स्थान-भेद से; इति चेत् — यदि ऐसा कहें तो; न — ऐसा नहीं है; अन्तर्भावात् — क्योंकि उसी में अन्तर्भाव होने से (अन्य कारण विद्यमान होने से)। सरलार्थ: यदि यह कहा जाए कि जीवों का यह भेद वातावरण अथवा स्थान-भेद के कारण है, तो उत्तर है: नहीं, क्योंकि इसका दूसरा ही कारण है। श्रील बलदेव विद्याभूषण विरचित 'गोविन्द भाष्य' का तात्पर्य: यहाँ निर्दिष्ट अन्य कारण जीवात्माओं के भिन्न-भिन्न अदृष्ट (कर्मफल तथा वासनाएँ) हैं। यहाँ के वैषम्य को केवल भिन्न वातावरणों के अधीन नहीं माना जा सकता, क्योंकि एक ही परिवेश अथवा वातावरण में रहने वाले जीवों में भी प्रायः महान् भेद और विषमताएँ परिलक्षित होती हैं। पाद ४ (चतुर्थ पाद) मङ्गलाचरणम् (प्रार्थना) त्वज्जाताः कलितोत्पाताः मत्प्राणाः सन्त्यमित्रभित् । एतान् शाधि तथा देव

yathā sat-patha-gāminaḥ O Supreme Personality of Godhead, O destroyer of enemies, my life-breaths, which are born from You, have left the path of virtue. O Lord, please bring them under control and push them on the path that is right. Adhikaraṇa 1 The Prāṇas Are Manifested From the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Third Pāda contradictory scriptural passages describing the elements were harmonized. In the Fourth Pāda contradictory passages describing the prāṇas (life-force and senses) will be harmonized. The prāṇas are of two kinds: primary and secondary. The secondary prāṇas are the eleven senses, beginning with the eyes. The primary prāṇas are the five life-airs, beginning with apāna. First the secondary prāṇas will be examined. In the Muṇḍaka Upaniṣad (2.1.3) it is said: etasmāj jāyate prāṇo manaḥ sarvendriyāṇi ca "From this are born prāṇa, mind, and all the senses." Saṁśaya (doubt): Is this description of the creation of the senses metaphorical, like the description of the creation of the individual souls, or literal, like the description of the creation of ether and the other elements? Pūrvapakṣa (the opponent speaks): This is explained in the following words of the Śruti-śāstra: asad vā idam agra āsīt tad āhuḥ kiṁ tad āsīd iti ṛṣayo vāva te asad āsīt tad āhuḥ ke te ṛṣaya iti prāṇā vāva ṛṣayaḥ. "He said: In the beginning was non-being. They said: What was that non-being? He said: The non-being was many sages. They said: Who were those sages? He said: Those sages were the prāṇas." This passage from the Śruti-śāstra clearly shows that the the senses, which are

Here is the text from the page presented line by line in Unicode Devanagari with Hindi translation/rendering corresponding to the content of the commentary (Govinda Bhāṣya by Śrīla Baladeva Vidyābhūṣaṇa on Brahma-sūtra 2.4.1):

पूर्वपक्षः — अत्र प्राणैः ऋषिभिर्वा शब्दैरुक्ताः जडाः इन्द्रियात्मकाः प्राणाः भौतिकजगतः सृष्टेः पूर्वमेव वर्तमाना आसन्। अतः इन्द्रियाणि अपि जीवात्मानः इव नित्यानि (एवं च शास्त्रेषु इन्द्रियाणां सृष्टिवर्णनं केवलम् औपचारिको वा गौणः प्रयोगः)। सिद्धान्तः — अस्य समाधानार्थं सूत्रकारः स्वाभिप्रायं प्रकाशयति — ॥ सूत्रम् १ ॥ तथा प्राणाः ॥ २।४।१ ॥ तथा — तथैव; प्राणाः — प्राणाः (इन्द्रियाणि)। (यथा आकाशादयः परब्रह्मणः उत्पद्यन्ते) तथैव प्राणाः (इन्द्रियाणि अपि उत्पद्यन्ते)। श्रील बलदेव विद्याभूषण विरचितं गोविन्दभाष्यम् — यथा आकाशादीनि भूतानि परमपुरुषस्य सकाशात् प्रादुर्भूतानि, तथैव प्राणाः इन्द्रियाणि च तस्मादेव परब्रह्मणः उत्पन्नानि। अयं हि अत्र भावः। सृष्टेः प्राक् सर्वं प्राकृतं तत्त्वमेकीभूतम् आसीत्। ततः विविधाः पदार्थाः व्यज्यन्ते। मुण्डकोपनिषदि (२।१।३) एतदुक्तम् — एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च। "अस्मात् (परब्रह्मणः) प्राणः, मनः तथा सर्वाणि इन्द्रियाणि उत्पद्यन्ते।" प्राकृत-इन्द्रियाणां सृष्टिः चैतन्यस्वरूप-जीवात्मनां सृष्टि-सदृशी न भवति, यतो हि जीवात्मानः प्राकृत-षड्भावविकारेभ्यो मुक्ताः सन्ति। यदा शास्त्रेषु जीवात्मनां सृष्टेः वर्णनं क्रियते तदा तत् औपचारिकं (गौणं) भवति, किन्तु यदा इन्द्रियाणां सृष्टिः उच्यते तदा तत् शब्दशः यथार्थं (मुख्यम्) एव भवति। यतः इन्द्रियाणि स्वभावतः प्रकृतिकार्याणि सन्ति। अत एव अस्मिन् प्रसङ्गे 'प्राणाः' तथा 'ऋषयः' इति शब्दाः परमपुरुषं भगवन्तमेव निर्दिशन्ति, यतो हि एतौ द्वौ शब्दौ सर्वज्ञस्य परमेश्वरस्यैव नामधेये स्तः। अत्र कश्चिदाशङ्केत — "प्राणाः", "ऋषयः" इति द्वयोः शब्दयोः बहुवचनान्तत्वात् कथं तयोः एकमेव अद्वितीयं परमपुरुषं परमात्मानं प्रति वाचकत्वं सम्भवति? इति चेत् —

In the following words the author of the sūtras answers this objection. Sūtra 2 (सूत्र २) gauṇy asambhavāt (गौण्यसम्भवात्) gauṇī—secondary meaning; asambhavāt—because of impossibility. This must be a secondary use of the word, because the primary use is impossible. Purport by Śrīla Baladeva Vidyābhūṣaṇa The use of the plural in this passage from the Śruti-śāstra must be a secondary usage of the plural. Why is that? Because there are not many Gods, there is only one God, the plural cannot be used to describe Him. Still, the plural may be applied to Him to refer to His many different manifestations. Although the Supreme Lord is one, He appears in His many incarnations like an actor assuming different roles or a vaidūrya jewel displaying different colors. In this secondary sense the plural is appropriate in relation to Him. This is confirmed by the following words of the Śruti-śāstra: ekaṁ santaṁ bahudhā dṛśyamānam (एकं सन्तं बहुधा दृश्यमानम्) "Although He is one, the Supreme Personality of Godhead is seen to be many." The Smṛti-śāstra also explains: ekāneka-svarūpāya (एकानेकस्वरूपाय) "Although He is one, the Supreme Personality of Godhead appears in many forms." Sūtra 3 (सूत्र ३)

tat prāk śruteś ca tat—that; prāk—before; śruteḥ—from the Śruti-śāstra; ca—and. Because the Śruti-śāstra declares that He existed before the creation. Purport by Śrīla Baladeva Vidyābhūṣaṇa Because in the beginning of creation the varieties of material nature were not yet manifested, and thus the material world was all one, it is also not proper to accept the use of the plural here in a literal sense. This is so because the Śruti- śāstras declare that in the beginning of material creation only the Supreme Personality of Godhead existed. Therefore the plural here must be used in a secondary sense. In the following words the author of the sūtras gives another reason why the word "prāṇa" should be interpreted as a name of the Supreme Personality of Godhead. Sūtra 4 tat-pūrvakatvād vācaḥ tat—that; pūrvakatvāt—because of being before; vācaḥ—speech. Because speech existed before the material creation. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "vācaḥ" (speech) here means "the names of things other than the Supreme Personality of Godhead, the master of many spiritual potencies". This speech existed before the pradhāna, the mahat-tattva, and the other features of the material world were created. Because the names and forms of the various material features were not yet created, and because the material senses also were not yet created at that time in the beginning of creation, the word "prāṇa" here must be used as a name of the Supreme Personality of Godhead. The Bṛhad-āraṇyaka Upaniṣad (1.4.7) explains:

तद् धेदं तर्हि "प्रारम्भ में वे प्रकट नहीं थे। केवल बाद में ही भौतिक रूप और नाम प्रकट हुए।" यह स्पष्ट करता है कि भौतिक सृष्टि के प्रारम्भ में भौतिक नाम और रूप अभी प्रकट नहीं हुए थे। अतः उस समय भौतिक इन्द्रियाँ तथा आकाश आदि तत्त्व भी अभी प्रकट नहीं हुए थे। अधिकरण २ इन्द्रियों की एकादशता (इन्द्रियाँ ग्यारह हैं) श्रील बलदेव विद्याभूषण द्वारा भूमिका इन्द्रियों के विषय में श्रुति-शास्त्र के वर्णनों के विरुद्ध इस असत्य धारणा का निराकरण करने के उपरान्त, सूत्रकार इन्द्रियों की संख्या के विषय में एक मिथ्या धारणा का खण्डन करते हैं। मुण्डक उपनिषद् (२.१.८) में कहा गया है: सप्त प्राणाः प्रभवन्ति तस्मात् सप्तार्चिषः समिधः सप्त होमाः। सप्तमे लोका येषु संचरन्ति प्राणा गुहाशया निहिताः सप्त सप्त॥ "उनसे ही सात प्राण, सात ज्वालाएँ (अर्चि), सात समिधाएँ, और सात लोक उत्पन्न होते हैं। ये सातों प्रत्येक हृदय-गुहा में निहित हैं।" किन्तु, बृहदारण्यक उपनिषद् (३.९.४) में कहा गया है: दशेमे पुरुषे प्राणा आत्मैकादश "पुरुष (शरीर) में ये दस प्राण हैं और आत्मा ग्यारहवाँ है।" संशय: क्या प्राण सात हैं अथवा ग्यारह? पूर्वपक्ष: पूर्वपक्ष की ओर से आगामी सूत्र कहा जाता है।