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

॥ 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

Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 24 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 25 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 26 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 27

Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 28 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 29 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 30 Purport by Śrīla Baladeva Vidyābhūṣaṇa

Sūtra 31 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 32 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 33 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 34

Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 35 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 36 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 37 Purport by Śrīla Baladeva Vidyābhūṣaṇa

Sūtra 38 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 39 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 40 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 41

Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 42 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 43 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 44 Purport by Śrīla Baladeva Vidyābhūṣaṇa

Sūtra 45 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 46 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 47 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 48

Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 49 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 50 Purport by Śrīla Baladeva Vidyābhūṣaṇa Sūtra 51

. In the Bṛhad-āraṇyaka Upaniṣad (2.3.1) it is said: dve vāva brahmaṇo rūpe mūrtaṁ caivāmūrtaṁ ca "The Supreme has two forms: the subtle and the gross." After dividing the five elements into two categories, the Upaniṣad declares that all are forms of the Supreme. Then the Upaniṣad (2.3.6) declares: tasya haitasya puruṣasya rūpaṁ yathā māhārajanaṁ vāso yathā pāṇḍv-āvikam yathendragopo yathāgny-arcir yathā puṇḍarīkaṁ yathā sakṛd vidyutaṁ sakṛd vidyutaiva ha vā asya śrīr bhavati ya evaṁ veda. "That person's form is like gold, like white wool, like an indragopa, like a burning flame, like a white lotus, like a lightning flash. He who understands this becomes splendid like a lightning flash." Then, having described this person splendid like gold, the Upaniṣad (2.3.6)

"This is the teaching: No. No. Not than Him. Nothing is greater than Him. Nothing is greater than Him. His name is the truth of the true. He is life. He is truth. He is truth." The meaning of this passage is this: the Supreme is greater that all the subtle and gross things in the material world. No person or thing is greater than Him. That is the meaning of the words, "No. No." in this passage. The words “No. No." therefore mean "Not than the Supreme Personality of Godhead". The word "no" is repeated twice to mean, "the material elements and material desires are not greater than Him" or to mean, "inanimate matter and the conscious living beings are not greater than Him", or to mean "other groups of two are not greater than Him". Thus he speaks the teaching (ādeśa): "No" (na). In this way he says, "No person or thing is greater than the Supreme Personality of Godhead". Here someone may object: Is it not so that this passage means, "As the material world does not exist in reality, so the Supreme Personality of Godhead also does not exist in reality? That is the meaning of the Upaniṣad's assertion “no". The form of the Supreme Personality of Godhead, which is eternal and spiritual, and which ends all illusions, is not different from the visible material world. This also means that the individual spirit soul is also not different from the Supreme Personality of Godhead. The spirit soul is a reflection of the Supreme. The individual spirit soul, who is atomic, and the Supreme, who is all-pervading, are not different. They are like the air in a pot and the air in the great sky. Therefore it is not correct to say that they are different. If this objection is raised, then the author of the sūtras gives the following reply: Sūtra 22 prakṛtaitāvattvaṁ hi pratiṣedhati tato bravīti ca bhūyaḥ prakṛtā—the topic under discussion; etāvattvam—being like that; hi—indeed; pratiṣedhati—denires; tataḥ—then; bravīti—says; ca—and; bhūyaḥ—more. The previous statement denies that He is like them. It affirms that He is greater. Purport by Śrīla Baladeva Vidyābhūṣaṇa This passage of Śruti-śāstra does not teach that the one Supreme has no qualities. It teaches only that the Supreme is not like other persons. It teaches that

the Supreme is superior to all others. In this way the Śruti-śāstra affirms that the Supreme is not like other persons or things. The Bṛhad-āraṇyaka Upaniṣad's (2.3.1) statement that the subtle and gross elements of the world are forms of the Supreme does not mean that the Supreme is like the things of this world. The forms of the Supreme are not material. Therefore it is said that the Supreme is superior to everything in the material world and therefore He has the name "the truth of the true". That is the teaching here. He is more than the forms of this world. Because His form has no limit, therefore the Upaniṣad declares, "No. No." that is the meaning here. The meaning is that the form of the Lord is not like the subtle and gross forms of the material world. He is not like them because His form is eternal and true, and therefore He has the name "the truth of the true". This is what the Śruti-śāstra teaches. Then the scriptures affirm "No person or thing is greater than Him". (na hy etasmāt). Because nothing is greater than Him, therefore He has the name "the truth of the true". That is why the text here says, "no". By this explanation of a small part of the Lord's nature, the Lord's nature as a whole may be understood. Now the word "nāmadheyam" will be explained. The Lord's name here is "satyasya satyam" (the truth of the true). This name describes the form of the Supreme. Then the text declares that the Supreme is "prāṇa". Prāṇa" here means, "the life of all that live". In this way the Lord's forms are superior to all others. This proves that the Lord's form is better than all other forms, either spiritual or material. No other form is better than His. In the material world the material forms are of two kinds: subtle and gross. That the Supreme Lord's forms are not material is explained in Bṛhad-āraṇyaka Upaniṣad (2.3.6). Then the text declares that the Supreme is the truth of life. Because both the Lord and the individual spirit souls are not made of the material elements, which begin with ether, therefore they are both called truth. However, unlike the individual spirit souls, the Supreme is not subject to the different transformations of the material nature, which grant and remove true knowledge in different circumstances. Thus the individual spirit soul is certainly spiritual and conscious. However, the Supreme Personality of Godhead is superior to the individual souls for the Supreme Lord has limitless auspicious qualities. When they are understood, then devotion for the Lord naturally develops. Thus the Śruti-śāstra does not deny the existence of the Lord's form, for in Bṛhad-āraṇyaka Upaniṣad (2.3.6) the Lord's spiritual form was described. Only a madman would state one thing and then immediately contradict his own words. Therefore the author of the sūtras says that "the Supreme is not like that". The author does not say "the Lord has no form at all". Thus the proper explanation is given. Adhikaraṇa 12 The Form of the Lord Introduction by Śrīla Baladeva Vidyābhūṣaṇa

अथेदानीं भगवद्रूपस्याप्राकृतत्वम् इन्द्रियागोचरत्वं च प्रतिपाद्यते। यदि हि भगवतः स्वरूपमप्राकृतं न स्यात्, घटादिवत् साधारणं प्राकृतं वस्तु भवेत्, तर्हि तस्मिन् प्रीतेर्भक्तेश्च सम्भव एव न स्यात्। श्रुतिशास्त्रमपि तथैवाह— सच्चिदानन्दरूपाय "सत्, चित् तथा आनन्द के नित्य स्वरूप श्रीभगवान् को मैं सादर प्रणाम करता हूँ।" संशयः—किं भगवद्रूपमप्राकृतम् अत एव प्राकृतेन्द्रियाणामगोचरम्, अथवा प्राकृतं सुलभदर्शनं च? पूर्वपक्षः—भगवतो रूपं प्राकृतमेव भवितुमर्हति, यतो हि बहुभिर्देवैर्दैत्यैर्मनुष्यैश्च तत् साक्षात् दृष्टम्। सिद्धान्तः—अत्र सूत्रकारः स्वसिद्धान्तं प्रकटयति— सूत्रम् २३ तदव्यक्तमाह हि ॥ २३ ॥ पदच्छेदः तथा पदार्थः— तत्—वह (भगवद्रूप); अव्यक्तम्—अप्रकट (प्राकृतेन्द्रियागोचर); आह—श्रुति कहती है; हि—क्योंकि। सूत्रार्थः—श्रुति कहती है कि वह भगवत्स्वरूप प्राकृत इन्द्रियों के लिए अव्यक्त (अप्रकट) है। श्रील बलदेवविद्याभूषण-भाष्यम् भगवान् केवल दिव्य (अप्राकृत) इन्द्रियों के द्वारा ही दर्शनीय हैं। यही बात कठोपनिषद् (६।९) में कही गई है— न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम् ॥

"The Supreme Lord's form is not like that. Material eyes have never seen His form." In Bṛhad-āraṇyaka Upaniṣad (3.9.26) it is said: agṛhyo na hi gṛhyate "The Supreme Personality of Godhead is not perceived by material senses." In the Bhagavad-gītā (8.21) it is said: avyakto 'kṣara ity uktas tam āhuḥ paramāṁ gatim "They say He is unmanifest and infallible. They say He is the supreme destination." Adhikaraṇa 13 The Supreme Personality of Godhead Can Be Seen Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now will be revealed the truth that although the Supreme Lord is spiritual by nature, still He can be seen by they who have love, devotion, and spiritual wisdom. If the Supreme Personality of Godhead were always invisible and never to be seen, then it would not be possible to have love and devotion for Him. In the Kaivalya Upaniṣad (2) it is said: śraddhā-bhakti-dhyāna-yogād avaiti "One who has faith and devotion, and who meditates on Him, can see the Supreme Personality of Godhead." In this way it is explained that a faithful devotee who meditates on Lord Hari, attains the direct sight of Lord Hari.