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

...माषास्तिलाश्च जायन्ते ॥ संशयः—किम् अवरोहन्तो जीवा व्रीह्यादिभावेन मुख्यत एव जायन्ते, अथवा एतद् वर्णनं गौणं (संश्लेषमात्रम्) इति? पूर्वपक्षः—श्रुतौ "जायन्ते" इति शब्दप्रयोगात् तेषां मुख्यमेव जन्म मन्तव्यमिति। सिद्धान्तः—अत्र सिद्धान्तमुपपादयति सूत्रकारः—

सूत्राणि एवं भाष्यम्

सूत्रम् २५ अन्याधिष्ठिते पूर्ववदभिलापात् ॥ ३।१।२५ ॥ पदच्छेदः—अन्य-अधिष्ठिते, पूर्ववत्, अभिलापात्। पदार्थः— अन्य = अन्यैः जीवैः; अधिष्ठिते = आक्रान्ते (भोगाय गृहीते शरीरे); पूर्ववत् = पूर्वोक्ताकाशादिवत् (संश्लेषमात्रम्); अभिलापात् = श्रुतौ तथैव कथनात्। सूत्रार्थः—अन्य जीवों द्वारा अधिष्ठित व्रीहि आदि शरीरों में अवरोही जीवों का केवल संश्लेष (सम्बन्ध) ही होता है, मुख्य जन्म नहीं; क्योंकि पूर्व के समान ही श्रुति का कथन है। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् (भाष्यानुवादः)— स्थावर-व्रीह्यादि-शरीराणि हि अन्यैरेव भोक्तृभिर्जीवैः स्वकर्मवशाद् अधिष्ठितानि भवन्ति। अतः अत्र अवरोहतां जीवानां जन्म-वर्णनं गौणमेव (सम्बन्धमात्रपरकम्), न तु तेषां तत्तद्योनिषु कर्मफलोपभोगाय मुख्यं जन्म। कस्मात्? "पूर्ववदभिलापात्"। यथा पूर्वम् "आकाशं वायुर्भूत्वा..." इत्यादि-अवरोह-क्रमे जीवानामकाशादि-स्वरूपतापत्तिर्न भवति, अपि तु तत्तत्संश्लेषमात्रम् अभिप्रेतं भवति; तथैवात्रापि व्रीह्यादिभिः सह अवरोहतां जीवानां संश्लेषमात्रमेव भवति, न तु तेषां तच्छरीरभोक्तृत्वम्। यथैव आकाशादौ प्रविष्टस्य जीवस्य पुण्यापुण्यकर्मणां फलभोगो न दृश्यते, तथैव मेघवृष्ट्यादिद्वारा पृथिव्यां पतितानामपि जीवानां तावत्पर्यन्तं विशेषकर्मफलोपभोगो न भवति। तथा च श्रुतिरपि पश्चादेव कर्मफलभोगरूपं जन्म दर्शयति— श्रुतिः (छान्दोग्योपनिषद् ५।१०।७)— "तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन् ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरञ्श्वयोनिं वा शूकरयोनिं वा चण्डालयोनिं वा ॥" इति श्रुत्या रमणीयचरण-कपूयचरणानां पश्चादेव योन्यापत्तिः श्राव्यते। अतः व्रीह्यादिभावापत्ति-वचनं गौणमेव, न तु मुख्यमिति सिद्धम्। सूत्रम् २६ अशुद्धमिति चेन्न शब्दात् ॥ ३।१।२६ ॥

aśuddham—impure; iti—thus; cet—if; na—not; śabdāt—because of Śruti- śāstra. If it is said to be impure, then I reply: No, for that is the statement of the Śruti- śāstra. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: It is not at all logical to say that the scriptures' statement that the descending soul, accompanied by the remnant of his karma, takes birth in the body of a rice plant or similar species, is only a metaphor, and the soul does not really take birth in those species for the soul has no remaining karma to push it into that birth. The so-called pious deeds performed to attain residence in Svargaloka are actually impure. This is because the Agniṣomīya-yajña and other yajñas like them involve violence to animals. The scriptures give the following prohibition: mā hiṁsyāt sarva-bhūtāni "Never commit violence to anyone."* Therefore, by performing these yajñas there is a pious portion, which sends the performer to Svargaloka, and also an impious portion, which forces him to take birth as a rice plant or similar species. In the Manu-saṁhitā (12.9) it is said: śarīra-jair karma-doṣair yāti sthāvaratāṁ naraḥ "A person who sins with his body becomes an unmoving plant." Therefore the statement that the descending soul takes birth as a rice plant or similar being should be taken literally. If this is said, then the sūtra replies: "na" (No. It is not so). Why not? The sūtra explains: "śabdāt" (Because that is the statement of the Śruti-śāstra). The Vedas order: agnīṣomīyaṁ paśum ālabheta

"One should sacrifice an animal in an agnīṣomīya-yajña." Because piety and impiety is known only from the Vedas' statements, the Vedas' order to commit violence must be understood to be actually kind and pious. Therefore the orders of the Vedas are never impure. The prohibitions: "Never commit violence to anyone" and "Violence is a sin" are the general rules decreed by the Vedas, and the statement: "One should sacrifice an animal in an agnīṣomīya-yajña" is an exception to that general rule. A general rule and a specific exception to that rule need not contradict each other. There is scope for each. For these reasons, therefore, the scriptures' description that the fallen soul takes birth as a rice plant or similar being is metaphorical and not literal. What follows in this sequence is described in the next sūtra. Sūtra 27 retaḥ-sig-yogo 'tha retaḥ—semen; sik-sprinkling; yogaḥ—contact; atha—then. Then there is contact with the male that sprinkles the semen. Purport by Śrīla Baladeva Vidyābhūṣaṇa After entering the rice-plant or other plant, the fallen soul, accompanied by the remainder of his karma, enters the semen of a male. In the Chāndogya Upaniṣad (5.10.6) it is said: yo yo 'nnam atti yo retaḥ siñcati tad bhūya eva bhavati "A male eats that grain and then sprinkles semen. From that semen the fallen soul takes birth. He becomes just like his father." The statement that the soul becomes just like the father should not be taken literally, for one thing cannot have exactly the same form as another. In truth, if the offspring were completely identical with the father, and there were no difference at all between them, then the soul would not actually attain a new material body. Therefore this statement should be taken metaphorically. As the soul merely comes into contact with the rice plant or other vegetation, so the soul comes into contact with the father. The soul does not become identical with the

...पितुः सर्वथा सादृश्यम् (पिता के समस्त प्रकार से)। ॥ ब्रह्मसूत्रम् २८ ॥ योनेः शरीरम् ॥ ३।१।२८ ॥ पदच्छेदः — योनेः (मातृगर्भात्), शरीरम् (देहः)। सूत्रार्थः — मातृयोनि से जीवात्मा को नूतन स्थूल शरीर की प्राप्ति होती है। श्रीमद्बलदेवविद्याभूषणविरचितं गोविन्दभाष्यम् (तात्पर्यम्) अत्र ‘योनेः’ इति पञ्चमीविभक्तिः। जीवात्मा पितृशरीरात् प्रविश्य मातुः गर्भं (योनिं) प्रविशति। तत्र स्वकर्मफलभोगार्थं स नूतनं प्राकृतं शरीरं प्राप्नोति। अस्मिन् विषये छान्दोग्योपनिषदि (५।१०।७) श्रुतिवचनं वर्तते — तद् य इह रमणीयचरणाः... "ये पुण्यात्मानः शुभकर्मकर्तारस्ते रमणीयां योनिमाप्नुवन्ति; ये तु पापात्मानः कुत्सितकर्मकर्तारस्ते निन्दितामशुभामेव योनिमाप्नुवन्ति।" इत्थम् आकाशादि-क्रमात् प्रविश्य व्रीह्यादि-वनस्पतौ जीवात्मनः संसर्गः केवलः, न तु तद्भाव इति प्रतिपादितम्। अतः सारभूतः सिद्धान्तः अयमेव यद् विवेकी पुरुषः दुःखमयं संसारम् एतं परित्यज्य परममङ्गले सच्चिदानन्दविग्रहे श्रीहरौ स्वमनो निधाय परां भक्तिं कुर्यात्। इति तृतीयाध्याये प्रथमः पादः समाप्तः। ॥ तृतीयोऽध्यायः — द्वितीयः पादः ॥ श्रीलबलदेवविद्याभूषणकृता मङ्गलाचरणरूपा भूमिका — वित्तिर्विरक्तिश्च कृताञ्जलिः पुरो यस्याः परानन्दतनोर्वितिष्ठते । सा भक्तिरेकान्तमनोरमा सतां प्रवर्त्ततां श्रीहरितोषणी मयि ॥ हिन्दी-भावार्थ एवं उपव्याख्या — [अधिकरण-निष्कर्षः — रेतःसिगाद्यधिकरणम् / योनि-प्रवेश-विचारः] पूर्वपक्षः — व्रीह्यादि-अन्न-भाव को प्राप्त होकर जीव क्या वहीं स्थिर रहता है अथवा पितृ-मातृ-देह के माध्यम से शरीर पाता है? सिद्धान्तः — जीव का व्रीह्यादि में केवल संश्लेष (संयोग) मात्र होता है; तदनन्तर अन्नभक्षण के द्वारा वीर्य-रूप होकर पितृ-देह से मातृ-योनि में प्रविष्ट होता है और वहाँ प्रारब्ध कर्म के अनुसार स्थूल शरीर ग्रहण करता है। पाद २ भूमिका-अनुवाद — जिनके सच्चिदानन्द-घन स्वरूप के समक्ष ज्ञान और वैराग्य दोनों हाथ जोड़े खड़े रहते हैं, भक्तों के चित्त को आकृष्ट करने वाली तथा श्रीहरि को परितुष्ट करने वाली वह अनन्य प्रेमाभक्ति मेरे हृदय में नित्य प्रवृत्त हो।

siddhiś ca sevā-samayaṁ pratīkṣate bhaktiḥ pareśasya punātu sā jagat May devotion to the Supreme Personality of Godhead, devotion that is filled with transcendental bliss, devotion before whom knowledge and renunciation stand, their hands folded with respect, devotion that mystic power yearns to serve, purify the entire world. Devotional service, by performing which one falls in love with the Supreme Personality of Godhead and attains His association, will be described in this pada. In order to strengthen the soul's love and devotion for the Supreme Personality of Godhead, the Lord's glorious creation of dreams and other states of being, the Lord's identity with His many incarnations, His appearance as the all-pervading Supersoul, His non-identity with His worshipers, who are still one with Him in quality, His being attained only by devotional service, His appearence in both spiritual and material worlds, His transcendental blissfulness, His coming before His devotees according to the devotees' love for Him, His supremacy over all, His supreme generosity, and a great host of the Lord's other virtues and glories will also be described here. When a person desires to love, the beloved's glories must be understood. Otherwise there can be no love. In the beginning of this pada will be described the Lord's creation of the world in a dream. The idea that someone other than the Supreme Lord had created the material world contradicts the scriptures' statement that the Lord is the creator of everything. If the Lord is the creator of only some parts of the world, then it is not possible for the devotee to have full love for Him. For this reason now will be shown the glory of the Lord as the creator of all. Adhikaraṇa 1 The Supreme Personality of Godhead Creates Dreams Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad (4.3.10) it is said: na tatra rathā na ratha-yogā na panthāno bhavanty atha rathān ratha-yogān pathaḥ sṛjate. na tatrānandā mudaḥ pramudo bhavanty athānandān mudaḥ pramudaḥ sṛjate. na tatra veśantāḥ puṣkariṇyaḥ sravantyaḥ sṛjate sa hi kartā. "In that place there are neither chariots nor animals yoked to chariots. He

creates the chariots and animals yoked to chariots. In that place there are neither happiness, nor pleasures, nor bliss. He creates the pleasures there. In that place there are neither streams nor ponds nor lotus flowers. He creates them. He is the creator." Saṁśaya (doubt): Is the individual spirit soul or the Supersoul the creator of this dream world with chariots asnd other things? Pūrvapakṣa (the opponent speaks): The individual spirit soul is the creator. In Chāndogya Upaniṣad (8.7.1) Prajāpati declares that by willing the individual soul has the power to create. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 1 sandhye sṛṣṭir āha hi sandhye - in the junction; sṛṣṭir - creation; āha - says; hi - indeed. Indeed, it says that in the junction there is creation. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "sandhya" (junction) here means dream". In the Śruti-śāstra it is said: sandhyaṁ tṛtīyaṁ svapna-sthānam "The third state is sandhya, or dreaming." Dreaming is called sandhya (junction) because it stands in the junction between wakefulness and dreamless sleep. The Supersoul creates the chariots and other things present in dreams. Why isthat? The Śruti-śāstra explains: sa hi kartā

"He is the creator." Thus the Śruti-śāstra affirms that the chariots and other things present in dreams are created by Him. The meaning is this. To give the results of of very, very insignificant karmas, the Lord creates the chariots and other things present in dreams, things seen only by the dreaming person. The Lord, who has the inconceivable power to do anything by merely willing it be done, thus creates the things in dreams. In the Kaṭha Upaniṣad (4.4) it is said: "A wise man, aware that whatever he sees in dreams or awake is all the Supreme Personality of Godhead and His potencies, never laments." In the liberated state the individual spirit souls also have the power to do anything by merely willing it be done, but what they create with that power is not a dream. Sūtra 2 nirmātāraṁ caike putrādayaś ca nirmātāraṁ - the creator; ca - and; eke - some; putra - sons; ādayas - beginning with; ca - also. Others that He is the creator. Sons and others also. Purport by Śrīla Baladeva Vidyābhūṣaṇa The Kaṭha Upaniṣad affirms that the Supersoul creates the objects of desire seen in dreams and other situations. It says (Kaṭha Upaniṣad 5.8): ya eṣu supteṣu jāgarti kāmaṁ kāmaṁ puruṣo nirmimāṇa "Remaining awake, the Supreme Personality of Godhead creates the objects of desire seen in dreams." Here the word "kāma" refers to good sons and other blessings that the individual soul may desire. The word kāma" is used in this way in Kaṭha Upaniṣad (1.1.25): sarvān kāmān chandataḥ prārthayasva

"You may ask for whatever you wish." In Kaṭha Upaniṣad (1.1.23) it is said: śatāyuṣaḥ putra-pautrān vṛṇīṣva "You may choose many sons and grandsons that live for a hundred years." In the Smṛti-śāstra it is said: etasmād eva putro jāyate. etasmād bhrātā. etasmād bhāryā. yad enaṁ svapnenābhihanti. "From the Supreme Personality of Godhead a good son is born. From Him a brother appears. From Him a wife appears. From Him these things appear in a dream." In the next passage the author of the sūtras describes the instrument the Supreme Personality of Godhead employs to create dreams. Sūtra 3 māyā-mātraṁ tu kārtsnyenānabhivyakta-svarūpatvāt māyā - the māyā potency; mātram - only; tu - but; kārtsnyena - completely; an - not; abhivyakta - manifested; svarūpatvāt - because of the condition of having a form. But it is the māyā potency only, because the forms are not completely manifested. Purport by Śrīla Baladeva Vidyābhūṣaṇa The Lord's inconceivable māyā potency is the creator of what is seen in dreams. What is seen in dreams is not made of the five gross material elements, neither is it created by the demigod Brahmā. Why is that? The sūtra explains: kārtsnyenānabhivyakta-svarūpatvāt" (because the forms are not completely

अभिव्यक्त होता है)। इसका अर्थ है: "क्योंकि वे सभी के द्वारा नहीं देखे जाते"। इस प्रकार यह सिद्ध होता है कि परमात्मा ही स्वप्न में दृष्टिगोचर होने वाली सृष्टि के परम स्रष्टा हैं। ॥ अधिकरण २ ॥ (सभी स्वप्न मिथ्या या मायामात्र नहीं हैं) श्रील बलदेव विद्याभूषण द्वारा अवतरणिका: संशय: क्या स्वप्न सत्य हैं अथवा केवल भ्रम (माया)? पूर्वपक्ष: जब कोई व्यक्ति जाग्रत् अवस्था में आता है, तो वह तत्काल अनुभव करता है कि जो कुछ उसने स्वप्न में देखा वह मिथ्या था। अतः समस्त स्वप्न केवल भ्रम ही हैं। सिद्धान्त: इसके समाधान में सूत्रकार भगवान् बादरायण अपना निर्णय व्यक्त करते हैं— ॥ सूत्र ४ ॥ सूचकश्च हि श्रुतेराचक्षते च तद्विदः ॥ ४ ॥ पदच्छेद एवं शब्दार्थ: सूचकः — भावी शुभाशुभ का ज्ञापक; च — और; हि — निश्चय ही; श्रुतेः — श्रुति-प्रमाण से; आचक्षते — निरूपण करते हैं; च — तथा; तद्विदः — उस स्वप्न-विज्ञान को जानने वाले विशेषज्ञ। सूत्रार्थ: स्वप्न भावी फल का सूचक होता है; क्योंकि श्रुति ऐसा प्रतिपादित करती है और स्वप्न-शास्त्र के ज्ञाता भी यही कहते हैं। श्रील बलदेव विद्याभूषण कृत गोविन्द-भाष्य: स्वप्न शुभ और अशुभ भविष्य के सूचक होते हैं। वे मन्त्र, औषधि तथा अन्य गूढ़ विषयों को भी प्रकट करते हैं। अतः स्वप्न सर्वथा मिथ्या नहीं अपितु सत्य हैं। स्वप्न इन विषयों को किस प्रमाण से प्रकट करते हैं? सूत्र में कहा गया है: "श्रुतेः" (क्योंकि श्रुति-शास्त्र इसका विधान करता है)। छान्दोग्योपनिषद् (५.२.९) में कहा गया है: यदा कर्मसु काम्येषु स्त्रियं स्वप्नेऽभिपश्यति। समृद्धिं तत्र जानीयात् तस्मिन् स्वप्ननिदर्शने ॥

samṛddhiṁ tatra jānīyāt tasmin svapna-nidarśane "If, when the auspicious rites are completed, one sees a woman in a dream, he should know that the rites were successful." In the Kauṣītaki-brāhmaṇa it is said: atha svapne puruṣaṁ kṛṣṇaṁ kṛṣṇa-dantaṁ paśyati sa enaṁ hanti "If in a dream one sees a black man with black teeth, that man will kill him." The word "tad-vidaḥ" here means "they who know how to interpret dreams". These persons affirm that dreams reveal omens of good and evil. For example a dream of riding on an elephant is a good omen, and a dream of riding on a donkey is an omen of misfortune. In dreams one may also receive prayers. the Smṛti-śāstra affirms: ādiṣṭavān yathā svapne rāma-rakṣām imāṁ haraḥ tathā likhitavān prātaḥ prabuddho buddha-kauśikaḥ "Then Lord Śiva appeared in a dream and taught him the Rāma-rakṣā prayer. Waking up in the morning, Buddha Kauśika at once wrote it down." Therefore, because in dreams one sometimes receives omens, prayers, medicines, and other things, and becauses sometimes a person will actually appear in a dream, therefore sometimes dreams are as real as what is seen in the waking state. That is the conclusion of Śruti-śāstra. Here someone may object: Is it not true that after waking up a person becomes convinced that what he saw in a dream was false. This proves that all dreams are unreal. In the following words the author of the sūtras answers this objection. Sūtra 5 parābhidhyānāt tu tirohitaṁ tato hy asya bandha-viparyayau

para - of ther Supreme Personality of Godhead; abhidhyānāt - by the will; tu - indeed; tirohitaṁ - withdrawn; tato - from Him; hi - indeed; asya - of him; bandha

• bondage; viparyayau - release. By the will of the Supreme Personality of Godhead it is withdrawn. Indeed, bondage and liberation also come from Him. Purport by Śrīla Baladeva Vidyābhūṣaṇa Because they are created by the will of the Supreme Personality of Godhead, chariots and other things seen in a dream are not unreal. They are not like the illusion of silver seen on a seashell. The Supreme Personality of Godhead is the cause of bondage and liberation for the individual spirit soul. this is described in Śvetāśvatara Upaniṣad (6.16): saṁsāra-mokṣa-sthiti-bandha-hetuḥ "the Supreme Personality of Godhead is the master of this cosmic manifestation in regard to bondage to the conditional state of material existence and liberation from that bondage."* the Lord brings liberation from the bondage of repeated birth and death. Therefore it is not surprising that He has the power to bring dreams to their end. That is the meaning. Therefore it should be understood that dreams are manifested by Him and withdrawn by Him also. In the Kūrma Purāṇa it is said: svapnādi-buddhi-kartā ca tiraskartā sa eva tu tad-icchayā yato hy asya bandha-mokṣau pratiṣñhitau "The Supreme Lord creates and ends dreams and other states of being. By His will both bondage and liberation are manifested." Therefore, because they are created by the Supreme Personality of Godhead, dreams are real. Adhikaraṇa 3

The Supreme Personality of Godhead Creates the Waking State Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now will be explained that the Supreme Personality of Godhead is the creator of the waking state also. In the Kañha Upaniṣad (2.1.4) it is said: svapnāntaṁ jāgaritāntaṁ cobhau yenānupaśyati mahāntam vibhum ātmānaṁ matvā dhīro na śocati "Aware that the all-powerful Supreme Person creates all that is seen in both waking and dreaming states, a wise man never laments." Saṁśaya (doubt): Does the Supreme Personality of Godhead create the waking condition of the individual spirit souls, or not? Pūrvapakṣa (the opponent speaks): The waking state is not created by the Supreme Personality of Godhead, for it is seen that the waking state is under the control of time and other factors. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 6 deha-yogād vā so 'pi deha - of the body; yogād - from contact; vā - or; so - that; api - even. That also from contact with the body. Purport by Śrīla Baladeva Vidyābhūṣaṇa As explained in Kañha Upaniṣad 2.1.4, the waking state, qwhich occurs when the soul is in contact with the body, is manifested from the Supreme Personality of Godhead. This is so because time and the other factors are only inert matter. The

सूत्रस्थ 'अपि' शब्द यह संकेत करता है कि सुषुप्ति (प्रगाढ़ स्वप्नरहित निद्रा) तथा मूर्च्छा की अवस्था भी परमपुरुष भगवान् द्वारा ही रची जाती है। ऐसा इसलिए है क्योंकि श्रुति-शास्त्र यह प्रमाणित करता है कि परमपुरुष भगवान् ही समस्त वस्तुओं के स्रष्टा (सर्वकर्ता) हैं। अधिकरण ४ परमपुरुष भगवान् ही सुषुप्ति के विधाता हैं श्रील बलदेव विद्याभूषण द्वारा अवतरणिका अब सुषुप्ति की अवस्था पर विचार किया जाएगा। श्रुति-शास्त्र निम्नलिखित प्रसंगों में सुषुप्ति की अवस्था का वर्णन करता है। छान्दोग्य उपनिषद् (८.६.३) में कहा गया है: आसु तदा नाडीषु सुप्तो भवति "नाड़ियों में प्रविष्ट होकर जीवात्मा शयन करता है।" बृहदारण्यक उपनिषद् (२.१.१९) में कहा गया है: ताभिः प्रत्यवसृप्य पुरीतति शेते "हृदय को आवेष्टित करने वाले पुरीतत् (झिल्ली) में प्रवेश कर वह शयन करता है।" बृहदारण्यक उपनिषद् (२.१.१७) में कहा गया है: य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते "हृदय के भीतर जो यह दहराकाश है, उसमें जीवात्मा शयन करता है।" इसी प्रकार के अन्य अनेक मन्त्र भी उद्धृत किए जा सकते हैं। यहाँ 'हृदय के भीतर आकाश' साक्षात् परमपुरुष भगवान् ही हैं। इस प्रकार श्रुति-शास्त्र यह प्रतिपादित करता है कि सुषुप्ति तब प्रकट होती है जब जीवात्मा नाड़ियों में, हृदय को आवेष्टित करने वाली पुरीतत् में तथा परमपुरुष भगवान् में प्रविष्ट होता है।

॥ श्रीब्रह्मसूत्रम् — गोविन्दभाष्यम् ॥ तृतीयोऽध्यायः — द्वितीयः पादः (३.२) ॥ तदभावाधिकरणम् (अधिकरणम् ३) ॥ संशयः — किं तदेकैकस्मिन् सुषुप्तिः, उत समुच्चितेष्विति? (संशय: क्या जीवात्मा इन तीनों स्थानों में से किसी एक में प्रवेश करता है, अथवा इन सभी में सम्मिलित रूप से प्रवेश करता है?) पूर्वपक्षः — "तुल्यार्थास्तु विकल्पेरन्" इति न्यायेनैकैकस्मिन् सा स्यात्। (पूर्वपक्ष: जीवात्मा इन तीनों में से किसी भी एक स्थान में प्रवेश कर सकता है, क्योंकि ये तीनों स्थान सुषुप्ति के लिए समान रूप से उपयुक्त हैं।) न्यायशास्त्रे (मीमांसाशास्त्रे) उक्तम् — तुल्यार्थास्तु विकल्पेरन् ॥ (मीमांसासूत्रम् १२.२.३४) ("एक ही प्रयोजन वाले समान साधनों में विकल्प होता है अर्थात् उनमें से किसी एक का चयन किया जाता है।") सिद्धान्तः — तत्र सूत्रकारः स्वसिद्धान्तं प्रकटयति — सूत्रम् ७ — तदभावो नाडीषु तच्छ्रुतेरात्मनि च ॥ ७ ॥ पदच्छेदः — तत् — तस्य; अभावः — अभावः; नाडीषु — नाडीषु; तत् — तत्; श्रुतेः — श्रुतिशास्त्रात्; आत्मनि — परमात्मनि; च — अपि (पुरीतति च)। सूत्रार्थः — तस्य (जाग्रत् एवं स्वप्न का) अभाव (अर्थात् सुषुप्ति) नाड़ियों में तथा परमात्मा में (एवं पुरीतत् में) समुच्चित रूप से होता है, क्योंकि श्रुति का ऐसा ही विधान है। श्रील बलदेव विद्याभूषण विरचितं गोविन्दभाष्यम् (भावानुवादसहितम्) — चकारेण पुरीतत्समुच्चयः। अत्र 'च' शब्दः हृदयवेष्टक पुरीतत्-नामक आवरण के समावेश का द्योतक है। 'तदभावः' इत्यनेन प्रबोधस्वप्नयोरभावः सुषुप्तिरुच्यते। 'तदभाव' पद का अर्थ जाग्रत् तथा स्वप्न का अभाव अर्थात् गाढ़ सुषुप्ति की अवस्था है। सा तु नाडीषु पुरीतति परस्मिंश्चात्मनि समुच्चितेषु भवेत्। वह सुषुप्ति नाड़ियों, हृदयवेष्टक पुरीतत् तथा परमपुरुष परमात्मा में सम्मिलित (समुच्चित) रूप से घटित होती है। कुतः? तत्राह — 'तच्छ्रुतेः'। ऐसा क्यों है? सूत्रकार कहते हैं: "तच्छ्रुतेः" अर्थात् श्रुति-प्रतिपादित होने के कारण। श्रुति-शास्त्र इन सभी स्थानों को सामूहिक रूप से सुषुप्ति-स्थान घोषित करता है। अत्र विकल्पकल्पना श्रुतिविरुद्धा; अतः सुषुप्ति के निमित्त इनमें से किसी एक स्थान के चयन का विकल्प मानना श्रुति-वचनों के सर्वथा विपरीत है। श्रुतौ हि सुषुप्तिवर्णने नाडीनां प्राणानां च सहैव निर्देशो दृश्यते। शास्त्रों में सुषुप्ति के वर्णन-प्रसंग में नाड़ियों तथा प्राण (परमात्मा) का सह-निर्देश प्राप्त होता है। तथा च कौषीतकि-उपनिषदि (४.१९) श्रूयते —

tāsu tadā bhavati. yadā suptaḥ svapnaṁ na kañcana paśyaty athāsmin prāṇa evaikadhā bhavati. "Then the soul enters the nāḍīs. When sleeping, the soul does not see any dream. Then the soul become one with the prāṇas." The explanation that the soul has an option of one of these three places does not apply here, for if that option were to apply, then these three places would have to be equally suitable for the action of dreamless sleep, but the truth is they are not. What occurs is the soul passes through the door of the nāḍīs, enters the palace of the membrane surrounding the heart, and sleeps on the bed of the Supreme Personality of Godhead. In this way all three places are involved in the activity of dreamless sleep, but the Supreme Personality of Godhead is the actual place where dreamless sleep occurs. the word "purītat" here means "the membrane surrounding the lotus of the heart". Sūtra 8 ataḥ prabodho 'smāt ataḥ - therefore; prabodho - waking; asmāt - from Him. Therefore the waking state is from Him. Purport by Śrīla Baladeva Vidyābhūṣaṇa Because the Supreme Personality of Godhead is the actual place where dreamless sleep occurs and the nāḍīs and other things mentioned here are merely doors through which the soul passes in order to rest on the Supreme Personality of Godhead, therefore the waking soul rises from the bed of the Supreme Personality of Godhead. In the Chāndogya Upaniṣad it is said: satas cāgatya na viduḥ sata āgacchamahe "We had departed from the Supreme Personality of Godhead, although we could not understand that we had departed from the Supreme Personality of Godhead." In this way the idea that sometimes the soul sleeps in the nāḍīs, sometimes in the membrane surrounding the heart, and sometimes in the Supreme Personality

...परमेश्वर का निराकरण होता है। ऐसा नहीं है। अतः जीवात्मा परमेश्वर-रूपी शय्या पर ही शयन करता है। ॥ पञ्चममधिकरणम् ॥ (उसी जीव का शरीर में पुनः प्रत्यागमन) श्रील बलदेव विद्याभूषण कृत उपोद्घात (भूमिका): छान्दोग्योपनिषद् में कहा गया है— "सत आगम्य न विदुः सतः आगच्छामह इति" (सतः चागत्य न विदुः) "हम परमेश्वर से ही लौटकर आते हैं, किन्तु यह नहीं जान पाते कि हम परमेश्वर से ही आए हैं।" संशय: परमेश्वर-रूपी शय्या से जाग्रत् होने वाला व्यक्ति क्या वही है जो पहले वहाँ सुप्त हुआ था, अथवा कोई अन्य व्यक्ति है? पूर्वपक्ष: परमेश्वर को प्राप्त करने के पश्चात् जीव का पुनः उसी भौतिक शरीर में लौटना सम्भव नहीं है। अतः जो जागता है, वह अवश्य ही कोई भिन्न जीव होना चाहिए। सिद्धान्त: सूत्रकार महर्षि व्यास निम्नलिखित सूत्र द्वारा अपना निर्णय प्रस्तुत करते हैं— ॥ ब्रह्मसूत्रम् ३।२।९ ॥ स एव तु कर्मानुस्मृतिशब्दविधिभ्यः ॥ ३।२।९ ॥ पदच्छेद एवं शब्दार्थ: सः — वह (वही पूर्व सुप्त जीव); एव — ही; तु — किन्तु / निश्चय ही; कर्म — अवशिष्ट कर्मों के कारण; अनुस्मृति — पूर्ववृत्तान्त के स्मरण (पहचान) के कारण; शब्द — श्रुति-वाक्यों के प्रमाण से; विधिभ्यः — शास्त्रोक्त विधियों (कर्मकाण्ड एवं मोक्ष-साधनों के विधान) के कारण। अनुवाद एवं तात्पर्य: वह पूर्व में सुप्त हुआ जीव ही पुनः जागकर अपने शरीर में लौटता है, कोई अन्य नहीं; क्योंकि अवशिष्ट कर्मों के भोग, पूर्व अनुस्मृति (स्मरण), श्रुति-शब्द के प्रमाण तथा शास्त्र-विधि के औचित्य से यही सिद्ध होता है।

Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 10 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 11 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 12

Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 13 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 14 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 15 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 16

Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 17 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 18 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 19 Purport by Śrīla Baladeva Vidyābhūṣaṇa

Sūtra 20 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 21 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 22 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 23