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

॥ श्रीमद्ब्रह्मसूत्रम् ॥ चतुर्थोऽध्यायः (फलध्यायः) — प्रथमः पादः द्वादशमधिकरणम् — अग्निहोत्राद्यधिकरणम् (नित्यकर्मणां ज्ञानानष्टत्वविचारः / नित्यकर्म एवं कर्मफल) श्रील बलदेवविद्याभूषण-प्रणीत-गोविन्दभाष्ये अवतरणिका: अत्र कश्चिदाशङ्केत—पूर्वेण ज्ञानेन पूर्वार्जितानां सर्वेषां सुकृतानां विनाशाभिधानात्, काम्यकर्मवन्नित्यकर्मणामपि फलविनाशः स्यात्। हिन्दी अनुवाद: यहाँ कोई यह शङ्का कर सकता है कि यह कहा गया है कि दिव्यज्ञान समस्त पूर्वार्जित पुण्य-कर्मों के फलों को नष्ट कर देता है। अतः ज्ञान जिस प्रकार सकाम कर्मों (काम्य-कर्मों) का विनाश करता है, उसी प्रकार नित्यकर्मों (अग्निहोत्रादि विहित कर्मों) का भी नाश कर देता होगा। इति प्राप्तौ तन्निराकरणायेदमाह— हिन्दी अनुवाद: इस भ्रम या विचार के निराकरण के लिए यह वर्तमान अधिकरण आरम्भ किया जाता है। संशयः: बृहदारण्यकोपनिषदि (४।४।२२)—"तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेन" इत्यादिश्रुतिषु ज्ञानिनां सुकृतदुष्कृतयोः प्रणाशः श्रूयते। हिन्दी अनुवाद (संशय): बृहदारण्यकोपनिषद् (४।४।२२) में यह वर्णन मिलता है कि ब्रह्मज्ञान भूतकाल के समस्त पुण्य और पापमय कर्मफलों को विनष्ट कर देता है। तत्र किं काम्यकर्मवदग्निहोत्रादीनामपि नित्यकर्मणां विहितयज्ञानां च फलं विनश्यति, उत न विनश्यति इति संशयः। हिन्दी अनुवाद: तो क्या काम्य-कर्मों के फल के समान अग्निहोत्र-यज्ञादि नित्य-कर्मों के फल भी ब्रह्मज्ञान द्वारा नष्ट हो जाते हैं अथवा नष्ट नहीं होते हैं? पूर्वपक्षः: पूर्वपक्षी मन्यते—ज्ञानस्य स्वभाव एव सकलकर्मफलविनाशकत्वम्। न हि ज्ञानं स्वस्वभावं जहाति, तस्मादग्निहोत्रादीनामपि नित्यकर्मणां नाशो भवेदेव। हिन्दी अनुवाद (पूर्वपक्ष): पूर्वपक्षी का कथन है कि ज्ञान का स्वभाव ही समस्त कर्म-प्रतिक्रियाओं को नष्ट करना है। चूँकि ज्ञान अपने स्वभाव का त्याग नहीं कर सकता, अतः उसे नित्यकर्मों की प्रतिक्रियाओं को भी विनष्ट करना ही चाहिए। सिद्धान्तः: अत्र सिद्धान्तमुच्यते—एवं प्राप्ते भगवता सूत्रकृता सिद्धान्त उच्यते। हिन्दी अनुवाद (सिद्धान्त): इस प्रकार पूर्वपक्ष के प्राप्त होने पर सूत्रकार भगवान् बादरायण अपना सिद्धान्त प्रस्तुत करते हैं— ब्रह्मसूत्रम् — सूत्र १६: अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात् ॥ १६ ॥ पदच्छेदः: अग्निहोत्रादि — अग्निहोत्र-यज्ञादयः नित्यकर्माणि (अग्निहोत्र इत्यादि नित्यकर्म) तु — अपि तु, पूर्वपक्षव्यावृत्तौ (किन्तु / पूर्वपक्ष के खण्डनार्थ) तत्कार्याय — तस्य ज्ञानस्य कार्याय (उस ज्ञान की उत्पत्ति रूप कार्य के लिए) एव — केवलम्, निश्चयेन (ही) तद्दर्शनात् — तस्य श्रुतौ दर्शनात्, प्रमाणात् (क्योंकि श्रुति में ऐसा ही देखा/कहा गया है) सूत्रार्थः: संस्कृतार्थः: अग्निहोत्रादिकं नित्यं कर्म तु तत्कार्याय एव—ज्ञानोत्पत्तये एव भवति, न तु विनश्यति; कुतः? तद्दर्शनात्—श्रुतौ तथैव दर्शनात्। हिन्दी अनुवाद: किन्तु अग्निहोत्रादि नित्यकर्म उस ज्ञान की उत्पत्ति रूप कार्य के लिए ही होते हैं (अर्थात् वे ज्ञान के साधन बनते हैं, नष्ट नहीं होते), क्योंकि श्रुति में ऐसा ही विधान देखा जाता है। श्रील बलदेवविद्याभूषण-प्रणीत-गोविन्दभाष्य-तात्पर्यम्: ज्ञानोत्पत्तये नित्यकर्मणां सहकारित्वेन श्रुतौ प्रतिपादितत्वात् न तेषां काम्यकर्मवत् विनाशः सम्भवति।

The word "tu" (but) is used here to dispel doubt. Performed before transcendental knowledge is manifested, the daily agnihotra-yajña and other nitya- karmas have the manifestation of transcendental as their karmic reaction. Why is that? The sūtra explains, "tad-darśanāt" (for that is the revelation). In the Bṛhad- āraṇyaka Upaniṣad (4.4.22) it is said: tam etaṁ vedānuvacanena "By studying the Vedas they come to understand the Supreme Personality of Godhead." This means that transcendental knowledge (is the karmic result of nitya- karmas, such as study of the Vedas). Transcendental knowledge, then, destroys all past pious karmic reactions except for those of nitya-karma duties, such as the performance of daily agnihotra-yajñas. That is the meaning of the sūtra. Transcendental knowledge does not destroy the karmic reactions of nitya- karma duties for the attainment of transcendental knowledge is itself the karmic reaction these duties produce. When a house is set afire some seeds within it may become heated but not destroyed. Such grains can never be sown, for they will never sprout into plants. In the same way the reactions to nitya-karma activities are not destroyed (although they will not sprout into future material bondage). In the Bṛhad-āraṇyaka Upaniṣad it is said: karmaṇā pitṛlokaḥ "By performing nitya-karma duties one goes to Pitṛloka." This shows that sometimes nitya-karma duties bring the attainment of Svargaloka as their karmic reaction. These reactions all become destroyed. Adhikaraṇa 13 Some Fine Points of Karmic Reactions Introduction by Śrīla Baladeva Vidyābhūṣaṇa It has been shown that by the Lord's will the ārabdha-phala pious and sinful karmic reactions of they who are enlightened with transcendental knowledge remain and are not destroyed. The Lord does this so the enlightened souls may

stay in the material world for some time and teach the spiritual truth to the people in general. Now it will be shown that for some निरपेक्ष devotees the Lord at once destroys their आरब्ध-फल karmic reactions. Thus these devotees do not have experience these karmic reactions. In the कौषीतकि उपनिषद् (1.4) it is said: तत्-सुकृत-दुष्कृते विधुनुते तस्य प्रिया ज्ञातयः सुकृतम् उपयान्त्य् अप्रिया दुष्कृतम् "His pious and sinful karmic reactions are removed. His pious reactions are given to his friends and kinsmen. His sinful reactions are given to his enemies." In the शाट्यायनि-शास्त्र it is said: तस्य पुत्रा दायम् उपयान्ति सुहृदः साधुकृत्यां द्विषन्तः पापकृत्याम्। "His children claim their inheritance, and his friends claim the reactions of his pious deeds. His enemies must take the reactions of his sins." संशय (doubt): Are the आरब्ध-फल karmic reactions sometimes destroyed without the person having to experience their results, or is this never so? पूर्वपक्ष (the opponent speaks): Without experiencing them, आरब्ध-फल karmic reactions are never destroyed. सिद्धान्त (conclusion): In the following words the author of the सूत्रs gives His conclusion. सूत्र १७ अतोऽन्यापि ह्येकेषामुभयोः अतः—then; अन्या—another; अपि—also; हि—indeed; एकेषाम्—of some; उभयोः—of both. Therefore there is another also. Of some there is both. Purport by श्रील बलदेव विद्याभूषण For some निरपेक्ष devotees who are very ardently devoted to the Lord, their

pious and sinful ārabdha-phala karmic reactions are removed without their having to experience the results. The reason for this is given in the word "anyā" (there is another also). This means, "there is another scriptural quote, a quote revealing that by the Supreme Lord's will ārabdha-phala karmic reactions are sometimes also destroyed". The other scriptural quote is the passage from Kauṣītiki Upaniṣad previously quoted, and the passage from the Śāṭyāyana-śāstra also. This is the meaning: In one place the scriptures say that ārabdha-phala karmic reactions are destroyed only when the person experiences them, and in another place the scriptures say that transcendental knowledge can destroy ārabdha-phala karmic reactions. If these two statements are not to be thought of as contradicting each other, they must be considered to apply to different circumstances. These scriptural statements do not apply to kāmya-karma activities, for sūtras 13 and 14 stated that all pious and sinful karmic reactions are destroyed, and because sins are by definition not kāmya-karma activities. Therefore, for some very dear devotees, who ardently yearn to see the Lord and who are no longer able to bear separation from Him, the Supreme Lord takes away their ārabdha-phala karmic reactions, and distributes them to those persons who are close to those devotees. This will be further described in another adhikaraṇa. Thus the devotee's ārabdha-phala karmic reactions are experience by these people. In this way the rule the Lord has decreed for ārabdha-phala karmic reactions is maintained. Here someone may object: Karmic reactions are formless, and therefore it is not logical to say that they can be given to others as if they were tangible objects. If this is said, then I reply: That is not true. Because He is all-powerful, the Supreme Lord can do anything He wishes, even if what He does is different from what you think is logical. Therefore the Supreme Personality of Godhead can remove the ārabdha-phala karmic reactions of some great devotees who ardently yearn to see Him. In the next sūtra the author refutes the claim that the karmic reactions of one person cannot be given to another. Sūtra 18 yad eva vidyayeti hi yad eva vidyayā iti—Chāndogya Upaniṣad 1.1.10; hi—because. Because of Chāndogya Upaniṣad 1.1.10. Purport by Śrīla Baladeva Vidyābhūṣaṇa

Chāndogya Upaniṣad 1.1.10 shows the power of transcendental knowledge, even when it is only knowledge of the individual spirit soul. The word "hi" in this sūtra means "because". This means that because transcendental knowledge cannot be stopped by any obstacle, and because the Supreme Personality of Godhead in these circumstances gives His own mercy, sometimes the living entity does not have to experience his ārabdha-phala karmic reactions. No one should be surprised at this. What happens then? The author of the sūtras gives the following explanation. Sūtra 19 bhogena tv itare kṣapayitvātha sampadyate bhogena—by enjoyment; tu—indeed; itare—the other; kṣapayitvā—leaving; atha—then; sampadyate—obtains. Renouncing the two others, he enjoys. Purport by Śrīla Baladeva Vidyābhūṣaṇa This sūtra means, "leaving behind the gross and subtle material bodies (the two others), and attaining the body of a personal associate of the Lord, the liberated devotee enjoys transcendental bliss". This is described in the following words of Taittirīya Upaniṣad (2.1.1): so 'śnute sarvān kāmān "Then he enjoys the fulfillment of all his desires." That is the meaning of the sūtra's word "sampadyate" (he enjoys transcendental bliss). Pada 2

Invocation mantrād yasya parā bhūtāḥ parā bhūtādayo grahāḥ naśyanti sva-lasat-tṛṣṇaḥ sa kṛṣṇaḥ śaraṇaṁ mama May Lord Kṛṣṇa, who is radiant with the thirst to be re-united with His devotees, and whose mantras exorcise the ghosts and demons of repeated birth in the material world of five elements, be my shelter. Adhikaraṇa 1 The Time of Death Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the next pada will be described the way the soul travels to the world of the demigods. In this pada will be described the way a person enlightened with transcendental knowledge leaves his material body. In the Chāndogya Upaniṣad (6.8.6) it is said: asya saumya-puruṣasya prayato vāṅ-manasi sampadyate manaḥ prāṇe prāṇas tejasi tejaḥ parasyāṁ devatāyām "When a good person leaves his material body, the voice enters the mind, the mind enters the life-air, the life-air enters the element fire, and the element fire enters the Supreme Personality of Godhead." Saṁśaya (doubt): Does the voice itself enter, or do only the activities of the voice enter? Pūrvapakṣa (the opponent speaks): Because the nature of the mind is not like the nature of the voice, and because the voice and other parts of the body are subordinate to the mind, therefore it is only the activities of the voice that enter. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion.

Sūtra 1 vāṅ manasi darśanāc chabdāc ca vāk—voice; manasi—in the mind; darśanāt—because of sight; śabdāt—because of sound; ca—also. Because of what is seen and heard, voice enters mind. Purport by Śrīla Baladeva Vidyābhūṣaṇa Voice itself enters the mind. Why is that? The sūtra explains, "darśanāt" (because of what is seen). This means that even when the external voice is silent, it is seen that the voice is still active in the mind. The sūtra also explains, "śabdāt" (because of what is heard). In the scriptures (Chāndogya Upaniṣad) it is heard: vāṅ manasi sampadyate "The voice enters the mind." Any other interpretation would do violence to the clear meaning of this quote. No evidence actually supports the idea that only the activity of the voice enters the mind. Here someone may object: Because mind does not possess the nature of the voice, voice itself cannot have entered the mind. It is only the activities of one thing that can enter another thing dissimilar in nature. An example of this is the activities of fire, which can thus enter water. This is so, for it is clearly seen. If this is said, then I reply: Voice and mind meet. They do not join together and become one. The meaning is that even though their natures are different, the two of them actually do meet. Sūtra 2 ata eva sarvāṇy anu ataḥ eva—therefore; sarvāṇi—all; anu—following.

Therefore they all follow. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: The voice may enter the mind, but the mind does not enter the element fire. If this objection is raised, the sūtra gives the following reply, "sarvāṇi" (all). This means, "the sense of hearing and all the other senses also enter". The word “anu" here means, "they all enter, following behind the voice". In the Praśna Upaniṣad (3.9) it is said: tasmād upaśānta-tejāḥ punar-bhavam indriyair manasi sampadyamānair yac cittas tenaiṣa prāṇa āyāti "When the fire of life is extinguished, the senses enter the mind, and the soul again takes birth. Accompanied by that mind, the soul is born again." In the Praśna Upaniṣad (4.2) it is said: yathā gārgya marīcayo 'staṁ gacchato 'rkasya sarva etasmiṁs tejo-maṇḍale ekī- bhavati tāḥ punar udayataḥ pracaranty evaṁ ha vai tat sarvaṁ pare deve manasy ekī-bhavati "O Gārgya, as the rays of sunlight enter the setting sun only again to emerge from the rising sun, in the same way the senses enter their deity, the mind." Adhikarana 2 The Mind Enters the Breath Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now the passage of Chāndogya Upaniṣad (6.8.6) quoted in the beginning of

adhikaraṇa 1 will be again considered. Saṁśaya (doubt): Does this passage mean to say that the mind enters the life- breath, or that it enters the realm of the moon? Pūrvapakṣa (the opponent speaks): Bṛhad-āraṇyaka Upaniṣad (3.2.13) declares: manaś candram "The mind enters the moon." Therefore the mind enters the moon. Siddhānta (conclusion): in the following words the author of the sūtras gives His conclusion. Sūtra 3 tan manaḥ prāṇa uttarāt tat—that; manaḥ—mind; prāṇe—in the life-breath; uttarāt—then. Then the mind enters the life-breath, because of what follows. Purport by Śrīla Baladeva Vidyābhūṣaṇa The words "tan manaḥ prāṇe" mean, "accompanied by all the senses, the mind enters the life-breath". Why is that? Because of the statement that follows (uttarāt). Here someone may object: This cannot be, for Bṛhad-āraṇyaka Upaniṣad 3.2.13 affirms that the mind enters the moon. The author of the sūtras replies to this objection in sūtra 3.1.4. Adhikaraṇa 3

अधिकरणम्: प्राणाध्यक्षप्रवेशाधिकरणम् (प्राणस्य जीवाप्ययः) श्रीलबलदेवविद्याभूषणविरचिता भूमिका (गोविन्दभाष्यम्) अथ छान्दोग्योपनिषदः (६.८.६) एतद्वाक्यं विचार्यते— "प्राणस्तेजसि" ("प्राण तेज में लीन होता है।") संशयः—किम् इन्द्रियमनोविशिष्टः प्राणः साक्षात् तेजस्तत्त्वे लीयते, उत जीवात्मनि (अध्यक्षे) प्रविशति? (संशय: क्या मन और इन्द्रियों से युक्त प्राण सीधे तेजस्तत्त्व में लीन होता है, अथवा जीवात्मा में प्रवेश करता है?) पूर्वपक्षः—"प्राणस्तेजसि" इति छान्दोग्यश्रुतेः प्राणः साक्षात् तेजस्येव लीयते। (पूर्वपक्ष: छान्दोग्योपनिषद् के वचनानुसार प्राण सीधे तेजस्तत्त्व में ही लीन होता है।) सिद्धान्तः—अत्रोच्यते, सूत्रकारः स्वसिद्धान्तं प्रतिपादयति— (सिद्धान्त: इसके समाधान में सूत्रकार अपना निर्णय व्यक्त करते हैं—) सूत्रम् ४ सोऽध्यक्षे तदुपगमादिभ्यः ॥ ४ ॥ पदच्छेदः पदार्थश्च— सः — स प्राणः (वह प्राण); अध्यक्षे — देहेन्द्रियाध्यक्षे जीवे (शरीर और इन्द्रियों के स्वामी जीवात्मा में); तत् — तस्य जीवस्य (उस जीवात्मा के); उपगम — अभिसम्पत्तिः/उपगमनम् (निकट आने); आदिभ्यः — आदिश्रुतिनिर्देशेभ्यः (आदि श्रुतिवचनों के कारण)। सूत्रार्थः—वह प्राण अध्यक्ष अर्थात् जीवात्मा में प्रविष्ट होता है, क्योंकि श्रुति में जीवात्मा के प्रति प्राणों के उपगमन (समीप जाने) आदिक का स्पष्ट उल्लेख प्राप्त होता है। श्रीलबलदेवविद्याभूषणकृतं भाष्यम् (गोविन्दभाष्यम्) अत्र 'सः' इति शब्देन प्राणो गृह्यते, 'अध्यक्षे' इति शब्देन च शरीरेन्द्रियाधिपतिः जीवात्मा उच्यते। (यहाँ 'सः' शब्द से 'प्राण' तथा 'अध्यक्षे' शब्द से 'शरीर और इन्द्रियों का स्वामी जीवात्मा' विवक्षित है।) तस्मात् प्राणः प्रथमं जीवात्मनि लीयते। कस्माद्धेतोः? (अतः प्राण प्रथम जीवात्मा में प्रविष्ट होता है। ऐसा क्यों?) सूत्रकार आह—"तदुपगमादिभ्यः" (तस्योपगमनादिश्रुतिभ्यः)। (सूत्र समाधान करता है—"तदुपगमादिभ्यः" अर्थात् उसके निकट जाने आदि का वर्णन करने वाले श्रुति-प्रमाणों के कारण।) तथाहि बृहदारण्यकोपनिषदि (४.३.३८) श्रूयते—"तमेवंविदं आत्मानं अन्तकाले सर्वे प्राणा अभिसमायन्ति" इति।

बृहदारण्यकोपनिषदि (४।३।३८) उक्तम् — "तद् यथा राजानं प्रयियासन्तम् उग्राः प्रत्येनसः सूता ग्रामण्य उपसमीयन्ति, एवम् हैवंविदं सर्वे प्राणा उपसमीयन्ति यत्रैतद् ऊर्ध्वोच्छ्वासी भवति" इति। भाष्यानुवादः — "यथा प्रयातुमिच्छन्तं राजानं रक्षिणः, योद्धारः, सूताः, ग्रामनेतारश्चाभिसङ्गृह्णन्ति, तथैव शरीरं त्यक्तुमुद्यतं जीवात्मानं सर्वे प्राणा इन्द्रियाणि चोपसङ्गृह्णन्ति।" एवम् एषा श्रुतिः स्पष्टीकरोति यत् प्राणा इन्द्रियाणि च जीवात्मानमनुप्रविशन्ति। एतद् वचनम् 'प्राणस्तेजसि' इति श्रुत्यन्तरेण न विरुध्यते; यतो हि प्राणा जीवात्मानं प्रविश्य, तेन सह पश्चात् तेजस्तत्त्वं प्रविशन्तीति वक्तुं शक्यते। यथा यमुना गङ्गां प्रविश्य, गङ्गया सह समुद्रं प्रविशति, तथैवात्रापि बोध्यम्। ॥ चतुर्थमधिकरणम् ॥ (जीवस्य सर्वभूतेष्वनुप्रवेशाधिकरणम्) श्रीलबलदेवविद्याभूषणकृता अवतरणिका — इदानीं जीवात्मनस्तेजसि प्रवेशविषयकं श्रुतिवचनं विचार्यते। संशयः — किं जीवात्मा प्राणाश्च केवलं तेजस्येव प्रविशन्ति, अथवा संहतेषु सर्वेषु भूतेषु प्रविशन्ति? पूर्वपक्षः — श्रुतिशास्त्रे 'प्राणस्तेजसि' इति केवलस्य तेजस एवोल्लेखात् प्राणादिभिः सह जीवः केवलं तेजस्येव प्रविशतीति। सिद्धान्तः — अस्योत्तरत्वेन सूत्रकारः स्वसिद्धान्तमाह — ॥ सूत्रम् ५ ॥ भूतेषु तच्छ्रुतेः ॥ ५ ॥

भूतेषु—समस्त भूतों में; तत्—वह; श्रुतेः—श्रुति-शास्त्र के प्रमाण से। समस्त भूतों में, क्योंकि श्रुति-शास्त्र का ऐसा ही विधान है। श्रील बलदेव विद्याभूषण कृत भाष्य/तात्पर्य जीवात्मा समस्त पंचभूतों में प्रवेश करती है। वह केवल अग्नि-तत्त्व में ही प्रवेश नहीं करती। ऐसा क्यों है? बृहदारण्यक उपनिषद् (४.४.५) में कहा गया है: जीवस्याकाशमयो वायुमयस्तेजोमय आपोमयः पृथिवीमयः। "जीवात्मा आकाश, वायु, तेज (अग्नि), जल और पृथ्वी इन भूतों में प्रवेश करती है।" इस प्रकार श्रुति-शास्त्र यह सिद्ध करता है कि जीवात्मा समस्त भौतिक तत्त्वों में प्रवेश करती है। इसका विशेष विवरण अगले सूत्र में दिया गया है। सूत्र ६ नैकस्मिन् दर्शयतो हि ॥ न—नहीं; एकस्मिन्—केवल एक में; दर्शयतः—वे दोनों प्रकट करते हैं; हि—क्योंकि। क्योंकि वे दोनों दर्शाते हैं कि केवल एक तत्त्व में नहीं। श्रील बलदेव विद्याभूषण कृत भाष्य/तात्पर्य ऐसा नहीं मानना चाहिए कि जीवात्मा केवल एक ही तत्त्व में, अर्थात् अग्नि में प्रवेश करती है। यहाँ 'हि' शब्द का अर्थ 'क्योंकि' है। इसका तात्पर्य है, "क्योंकि ऐसा छान्दोग्य उपनिषद् के अध्याय ५, खण्ड ३–१० के प्रश्न और उत्तरों में निरूपित किया गया है।" अधिकरण ५

अधिकरणम्: विदुष उत्क्रान्तिः (ज्ञानी जीव का प्रस्थान) श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य की भूमिका अब छान्दोग्योपनिषद् (६.८.६) के विषय में उठने वाले एक संशय पर विचार किया जाता है। संशय: क्या यह प्रसंग तत्त्वज्ञानी जीव के भौतिक शरीर से उत्क्रमण का वर्णन करता है, अथवा उसका जो अज्ञानी (अविद्वान्) है? पूर्वपक्ष: बृहदारण्यकोपनिषद् (४.४.७) में यह कहा गया है: यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि स्थिताः । अथ मर्त्योऽमृतो भवत्य्- अत्र ब्रह्म समश्नुते ॥ "जब मनुष्य के हृदय में स्थित समस्त भौतिक कामनाएँ छूट जाती हैं, तब वह मरणधर्मा अमर हो जाता है। और वह इसी लोक में ब्रह्म का साक्षात् उपभोग (अनुभव) करता है।" यहाँ 'अत्र' (इसी लोक में) शब्द यह दर्शाता है कि ज्ञानी पुरुष को इस भौतिक जगत् से उत्क्रमण करने की आवश्यकता नहीं है। वह इसी लोक में आध्यात्मिक जीवन के आनन्द का अनुभव कर लेता है। सिद्धान्त: निम्नलिखित शब्दों में सूत्रकार अपना निर्णय (सिद्धान्त) प्रस्तुत करते हैं। सूत्र ७ समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य ॥ ७ ॥ पदच्छेद एवं शब्दार्थ: समाना—समान (एक जैसी); च—और भी; आसृत्युपक्रमात्—नाड़ी-मार्ग (गति) के प्रारम्भ तक; अमृतत्वम्— अमरता (अमृतत्व); च—तथा; अनुपोष्य—(भौतिक देह का) दग्ध न होने पर (आत्यन्तिक विनाश के बिना)। हिन्दी अनुवाद: वास्तव में, मार्ग के आरम्भ (उत्क्रान्ति के प्रारम्भ) तक दोनों (ज्ञानी और अज्ञानी) की गति समान होती है। तथा यहाँ कथित अमृतत्व आत्यन्तिक देह-दाह के बिना ही (सापेक्षिक) है।

Purport by Śrīla Baladeva Vidyābhūṣaṇa The first "ca" means "indeed". In the beginning, the enlightened soul and the unenlightened soul depart from the material body in the4 sa,e way. However, when they reach the nāḍīs (subtle pathways emanating from the heart), their paths diverge. The enlightened soul passes through one of the hundred nāḍīs, but the enlightened soul passes through a different nāḍī. This is described in Chāndogya Upaniṣad (8.6.6): śataṁ caikā ca hṛdayasya nāḍyas tāsāṁ mūrdhānaṁ abhiniḥsṛtaikā. tayordhvam āyann amṛtatvam eti viśvag anyā utkramaṇe bhavanti. "101 nāḍīs lead away from the heart. One passes through the head and leads to immortality. They others lead to a variety of destinations." This is also described in Bṛhad-āraṇyaka Upaniṣad (4.4.2). The soul endowed with transcendental knowledge departs from the material body through the passage passing through the top of the head. The unenlightened souls depart through the other passages. The scriptural statement (Bṛhad-āraṇyaka Upaniṣad 4.4.7) explaining that the enlightened soul enjoys spiritual life even in this world means that such a soul no longer produces any karmic reactions even though his connection with the material body is not yet burned away. Sūtra 8 tad āpīteḥ saṁsāra-vyapadeśāt tat—that; āpīteḥ—until; saṁsāra—of the world of birth and death; vyapadeśāt—because of the teaching. That is so, for it is taught that until then there is the world of birth and death. Purport by Śrīla Baladeva Vidyābhūṣaṇa This describes the immortality of an enlightened soul who is free from sin even though his connection to a material body is not yet burned away. How is that? The sūtra explains, "āpīteḥ" (until then). Until he attains the direct association of the Supreme Personality of Godhead, the individual spirit soul still has a relationship with a material body, and thus he remains in the world of repeated birth and

death. The direction association of the Supreme Personality of Godhead is attained when the soul travels to the world of the Supreme Personality of Godhead. That is the conclusion of the Vedas. Sūtra 9 sūkṣma-pramāṇataś ca tathopalabdheḥ sūkṣma—subtle; pramāṇataḥ—from the source of knowledge; ca—also; tathā— so; upalabdheḥ—because of being seen. The subtle, because of authority and direct perception. Purport by Śrīla Baladeva Vidyābhūṣaṇa In this contact the relationship of the enlightened soul with the material body is not yet burned away. This is because the subtle (sūkṣma) material body still persists. How is that known? The sūtra explains, "pramāṇataḥ" (because of authority). Even when he travels to the worlds of the demigods, the enlightened soul retains relationship with a subtle material body, as is seen in the words of the moon-god in Kauṣītakī Upaniṣad (1.3). Therefore in the previous passage of Bṛhad-āraṇyaka Upaniṣad (4.4.7) the "immortality" described is one where the relationship between the soul and the material body is not yet burned away. Sūtra 10 nopamardenātaḥ na—not; upamardena—by destruction; ataḥ—therefore. Therefore it is not by destruction. Purport by Śrīla Baladeva Vidyābhūṣaṇa Bṛhad-āraṇyaka Upaniṣad 4.4.7 does not describe the kind of immortality where the relationship of the individual spirit soul and the material body is

destroyed. Sūtra 11 tasyaiva copapatter ūṣmā tasya—of that; eva—indeed; ca—also; upapatteḥ—because of being possible; ūṣmā—heat. It has warmth, for that is reasonable. Purport by Śrīla Baladeva Vidyābhūṣaṇa The warmth that touches the gross material body while it is alive is manifested from the subtle material body, not the gross body. Why is that? The sūtra explains, "upapatteḥ" (for that is reasonable). When it is alive the gross body is warm, and when it is dead, the gross body is not warm. From this it can be seen that the warmth in the gross body comes from the subtle body. The word "ca" (also) here shows another reason also. When he leaves the gross body, the enlightened soul also takes the heat-producing subtle body with him. Next, fearing that another doubt will be raised, the author of the sūtras speaks the following words: Sūtra 12 pratiṣedhād iti cen na śārīrāt pratiṣedhāt—because of denial; iti—thus; cet—if; na—not; śārīrāt—from the resident of the body. If someone says that it is denied, then I reply: No. It is not so. Because of the resident of the body. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: The enlightened soul does not leave the gross

material body. This is corroborated by the following words of Bṛhad-āraṇyaka Upaniṣad (4.4.6): athākāmayamāno yo 'kāmo niṣkāma āpta-kāmo na tasya prāṇā utkramanti brahmaiva san brahmātyeti "One who does not desire, who has no material desires, and whose desires are all fulfilled, his life-breaths do not leave. He is spirit. He goes to the spirit." In this way the scriptures deny (pratiṣedhāt) that the enlightened soul leaves his material body. If (cet) this objection is raised, then the author of the sūtras replies, "No" (na). This means that the text of the Upaniṣad does not specifically say that the life- breath leaves the body. The meaning of this text is that the life-breath does not leave the individual spirit soul. After all, it is clearly seen that even enlightened souls leave their material bodies. Sūtra 13 spaṣṭo hy ekeṣām spaṣṭaḥ—clear; hi—because; ekeṣām—of some. Because it is clear in some. Purport by Śrīla Baladeva Vidyābhūṣaṇa In this passage of Bṛhad-āraṇyaka Upaniṣad (4.4.6) there is no room for controversy. This is so because (hi) in some (ekeṣām) recensions of the Vedas, namely the Madhyandina recension, is seen a clear (spaṣṭaḥ) denial of the idea that the life-breath does not leave the material body. This same passage in the Madhyandina recension reads: na tasmāt prāṇā utkramanti. atravaiva samavalīyante brahmaiva san brahmātyeti. "The life-breaths do not leave him (the soul). They enter there. He is spirit. He goes to the spirit."

The word "atra" (there) clearly shows that the life-breaths enter the spirit soul. To this the objector may reply: In the Kāṇva recension, in Yājñavalkya's answer to Ārtabhāga's question, it is clearly seen that the life-breaths of the soul enlightened with transcendental knowledge do not leave the material body. To this objection I reply: This passage describes a special case, where the enlightened soul is very distressed in separation from the Supreme Lord. The impersonalists claim that this passage describes a person who thinks he is one with the impersonal Brahman. They say that for him the life-breaths do not leave the material body. To this I reply: This is fool's idea. No words in the text support this interpretation. At any rate, the impersonalist idea has already been clearly refuted. Sūtra 14 smaryate ca smaryate—in the Smṛti-śāstras; ca—also. In the Smṛti-śāstras also. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Yājñavalkya-smṛti (3.167) it is said: ūrdhvam ekaḥ sthitas teṣāṁ yo bhittvā sūrya-maṇḍalam brahmalokam atikramya tena yāti parāṁ gatim "Among all of them, one great soul travels upward. He breaks through the circle of the sun. He passes beyond the planet of Brahmā. He enters the supreme destination." In the Śruti-śāstra also it is said that the enlightened soul passes through the nāḍī at the top of the head and thus leaves the material body. In this way it is

proved that the enlightened soul certainly does leave his material body. Adhikaraṇa 6 The Senses Enter the Supreme Introduction by Śrīla Baladeva Vidyābhūṣaṇa That the individual spirit soul, accompanied by the life-breath and the senses, enters the element fire and the other subtle elements at the time of death has already been proved, and the fallacious idea that the soul enlightened with transcendental knowledge does not also depart from his body in this same way has been dispelled. Now the following will be considered. Saṁśaya (doubt): Do the enlightened soul's voice and other working senses, life-breath, and elements of the gross and subtle material bodies enter into the material features that are their direct causes, or do they enter into the Supreme Personality of Godhead? Pūrvapakṣa (the opponent speaks): They enter into their direct causes. This is described in Bṛhad-āraṇyaka Upaniṣad 3.2.13. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 15 tāni pare tathā hy āha tāni—they; pare—in the Supreme; tathā—so; hi—because; āha—says. They in the Supreme, for thus it says. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Chāndogya Upaniṣad (6.8.6) it is said:

सूत्रम्: तेजः परस्याम् (तथाह्याह) अर्थ: "तेज परब्रह्म में लीन होता है।" भाष्यम्: इस प्रकार यह सिद्ध होता है कि यहाँ "तेज" शब्द से उपलक्षित वाक् आदि इन्द्रियाँ, मुख्य प्राण तथा भूतसूक्ष्म— ये सभी परम पुरुषोत्तम श्रीभगवान् (परब्रह्म) में ही लीन होते हैं; क्योंकि परब्रह्म ही समस्त प्रपञ्च का मूल कारण एवं परम आश्रय है। ऐसा क्यों माना जाए? इसके उत्तर में सूत्रकार कहते हैं— "तथा हि आह" अर्थात् "क्योंकि श्रुति-शास्त्र ऐसा ही स्पष्ट विधान करता है।" यह छान्दोग्योपनिषद् (६.८.६) के वचन से प्रमाणित है— श्रुति-प्रमाण: "तेजः परस्यां देवतायाम्" श्रुत्यर्थ: "तेज परम देवता (परमेश्वर) में लीन होता है।" बृहदारण्यकोपनिषद् (३.२.३) में जो ओषधि-वनस्पत्यादि में लय का उल्लेख है, वह औपचारिक (गौण/लाक्षणिक) समझना चाहिए। इसका परिहार पूर्व में (ब्रह्मसूत्र ३.१.४ के व्याख्यान में) भलीभाँति किया जा चुका है। ॥ सप्तमाधिकरणम् ॥ अधिकरण-विषय: परब्रह्म में इन्द्रियों के लय का स्वरूप (इन्द्रियाणां परब्रह्मणि लयस्वरूप-विचारः) श्रील बलदेव विद्याभूषण-विरचिता अवतरणिका (भूमिका): अब एक अन्य विचारणीय विषय की समीक्षा की जाती है। संशय: जब तत्त्वज्ञानी पुरुष के प्राण, वाक्, मन तथा अन्यान्य इन्द्रियाँ परब्रह्म में प्रविष्ट होती हैं, तब क्या उनका केवल प्रवेश (सम्पर्क मात्र) होता है अथवा वे परब्रह्म के साथ अविभक्त (एकीभूत) हो जाती हैं, जैसा कि मुण्डकोपनिषद् (३.२.८) में कहा गया है? पूर्वपक्ष: पूर्वोक्त वाक्यों के आधार पर तथा किसी विशिष्ट भेदक वचन के अभाव में, यही मानना उचित है कि उनका केवल परब्रह्म में प्रवेश मात्र ही होता है (पूर्ण एकीभाव नहीं)। सिद्धान्त: इस पूर्वपक्ष के निराकरण हेतु सूत्रकार श्रीभगवान् बादरायण अग्रिम सूत्र द्वारा अपना निर्णीत सिद्धान्त प्रतिपादित करते हैं।