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

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।

Sūtra 16 avibhāgo vacanāt avibhāgaḥ—not divided; vacanāt—because of the statement. There is no division, for that is said. Purport by Śrīla Baladeva Vidyābhūṣaṇa The life-breath and other features of the material body merge into and become one with the Supreme Personality of Godhead, the master of inconceivable potencies. Why is that? The sūtra explains, "vacanāt" (for that is said). In the Praśna Upaniṣad (6.5) it is said: evam evāsya paridraṣṭur imāḥ ṣoḍaśa-kalāḥ puruṣāyaṇāḥ puruṣaṁ prāpyās taṁ gacchanti "As rivers merge into the ocean, so do the sixteen elements of the material body merge into the Supreme Personality of Godhead." After thus explaining that the life-breath and the other elements of the material body merge into the Supreme Personality of Godhead, the Upaniṣad continues: bhidyete cāsāṁ nāma-rūpe puruṣa ity evaṁ procyate sa eṣo 'mṛto bhavati "The elements of the body then lose their names and forms. They are said to become one with the Supreme. When this happens to the elements of his material body, the individual spirit soul becomes immortal." Thus the elements of the material body lose their names and forms. This is the meaning: When he leaves the gross material body, the soul enlightened with transcendental knowledge is followed by the now greatly weakened subtle material body. When the soul finally leaves the egg of the material universe behind, the subtle body merges into the eighth covering of the universal shell. Now completely pure and free from any touch of matter, the soul attains a spiritual body and then gains the association of the Supreme Personality of Godhead.

॥ अथ अष्टमं शताधिकनाड्यधिकरणम् ॥ (श्रीलबलदेवविद्याभूषणविरचितं गोविन्दभाष्यम्) अवतरणिका: इदानीं विदुष उत्क्रान्तौ कश्चिद् विशेषो निरूप्यते। छान्दोग्योपनिषदि (८.६.६) तथा कठोपनिषदि (६.१६) श्रूयते— "शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका। तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्ति॥" इति। अविद्वांसः शतनाडीभिर्निष्क्रामन्ति, विद्वांस्तु एकोत्तरशततम्या मूर्धन्यनाड्या निष्क्रामतीत्युक्तम्। संशयः: किं नाडीविशेषाश्रयणेन विदुष उत्क्रान्तिनियमो घटते, न वा? पूर्वपक्षः: नाडीनां बहुत्वात् सौक्ष्म्याच्च दुर्लक्ष्यत्वाज्जीवेन विवेक्तुमशक्यत्वात् नायं नियमो घटते। केवलम् ऊर्ध्वगमनमेवामृतत्वहेतुः, न तु नाडीविशेषः— "तयोर्ध्वमायन्नमृतत्वमेति" इति श्रुतेः। तस्मात् शरीरान्निष्क्रमणसमये कया नाड्या जीवो निर्गच्छतीत्यत्रानियमः। सिद्धान्तः: अस्य समाधानमाह भगवान् सूत्रकारः— सूत्रम् १७: तदोकोऽग्रज्वलनं तत्प्रकाशितद्वारो विद्यासामर्थ्यात्तच्छेषगत्यनुस्मृतियोगाच्च हार्दानुगृहीतः शताधिकया ॥ १७ ॥ पदच्छेदः एवं पदार्थः: • तत् — तस्य (विदुषः)। • ओकः — ओकः (आश्रयस्थानं हृदयम्)। • अग्र-ज्वलनम् — अग्रस्य (नाडीमुखस्य) ज्वलनं (प्रदीपनम्)। • तत्-प्रकाशित-द्वारः — तेन ज्वलनेन प्रकाशितं निष्क्रमणद्वारं यस्य सः। • विद्या-सामर्थ्यात् — भगवदुपासनायाः प्रभावात्। • तत्-शेष-गति-अनुस्मृति-योगात् — तस्या विद्याया अङ्गभूताया गतेः (मूर्धन्यनाडीमार्गस्य) अनुस्मरणयोगात्। • च — तथा। • हार्द-अनुगृहीतः — हृदिस्थेन परमात्मना अनुकम्पितः। • शताधिकया — शतादधिकया एकोत्तरशततम्या (सुषुम्नानाड्या निष्क्रामति)। हिन्दी व्याख्या: उत्क्रमण के समय ज्ञानी के आश्रयभूत हृदय का अग्रभाग प्रकाशित हो उठता है। उस ईश्वरीय प्रकाश से जिसके निष्क्रमण का द्वार आलोकित हो गया है, ऐसा वह ज्ञानी अपनी विद्या (उपासना) के सामर्थ्य से, तथा विद्या के अङ्गभूत देवयान-मार्ग के निरन्तर अनुस्मरण के प्रभाव से, और हृदयस्थित अन्तर्यामी परमेश्वर की विशेष कृपा (अनुग्रह) पाकर, सौ से अधिक अर्थात् एक सौ एकवीं मूर्धन्य (सुषुम्ना) नाड़ी द्वारा ही देह से प्रस्थान करता है।

heart; anugṛhītaḥ—being the object of mercy; śatādhikayā—by the hundred-and- first. Then the top of his home is illumined and the door is revealed by Him. By the power of transcendental knowledge, by the memory of the path it brings, he attains the mercy of He who resides in the heart. By the hundred-and-first. Purport by Śrīla Baladeva Vidyābhūṣaṇa The enlightened soul departs by the path of the hundred-and-first nāḍī, which is called Suṣumnā. It is not that the enlightened soul cannot discern where is this nāḍī. Because of the two causes that begin with the power of transcendental knowledge, the soul attains the mercy of He who resides in the heart. This is possible by the power of transcendental knowledge. The effect of transcendental knowledge is that it enables the soul to remember the correct path to take in departing from the body. This soul also obtains the mercy of Lord Hari, who resides in a palace in the heart (hārda). That is the meaning here. When, accompanied by the voice and the other senses and elements of the material body, the enlightened soul is about to depart, the top portion (agra) of the heart, which is his home (okaḥ), becomes illuminated (jvalanam). The door (dvāraḥ) there is not illuminated by the individual spirit soul. It is Lord Hari, who resides in the heart (hārda) who illuminates and reveals (prakāśita) that door. In this way the soul becomes aware of the entrance to the hundred-and-first nāḍī. In this way the enlightened soul departs. Adhikaraṇa 9 The Path of the Sun's Rays Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Chāndogya Upaniṣad (8.6.5) it is said: atha yatraitasmāt śarīrād utkramaty etair eva raśmibhir ūrdhvam ākramate. sa om iti vā hodvā mīyate sa yāvat kṣipyen manas tāvad ādityaṁ gacchaty etad vai khalu loka-dvāraṁ viduṣāṁ prapadanaṁ nirodho 'viduṣāṁ tad eṣa ślokaḥ. śataṁ caika ca. . .

"After he departs from the body, the soul travels on the sun's rays. Casting off the material mind, and meditating on the sacred syllable Om, the soul travels to the sun, which is the doorway to the worlds. They who are enlightened with transcendental knowledge may enter that doorway, but they who are not enlightened are stopped from entering. The following verse describes this: There are a hundred and one nāḍīs . . . " This means that after he passes through the nāḍī on the top of the head, the enlightened soul travels on the path of the sun's rays. Saṁśaya (doubt): Must the soul depart from the body during the daytime, or may he also depart during the night (and still attain liberation)? Pūrvapakṣa (the opponent speaks): Because during the night the rays of the sun do not shine, the enlightened soul must depart from the material body only during the daytime. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 18 raśmy-anusārī raśmi—rays; anusārī—following. He follows the rays. Purport by Śrīla Baladeva Vidyābhūṣaṇa Whenever he dies, the enlightened soul is able to follow the rays of the sun. This is so because the Śruti-śāstra gives no specific instruction in this regard. Sūtra 19 niśi neti cen na sambandhasya yāvad deha-bhāvitvād darśayati ca niśi—during the night; na—not; iti—thus; cet—if; na—not; sambandhasya—of the relationship; yāvat—as long as; deha-bhāvitvāt—because of the existence of the body; darśayati—reveals; ca—also.

॥ श्रीब्रह्मसूत्रम् (चतुर्थोऽध्यायः, द्वितीयः पादः) ॥ ॥ निश्यधिकरणम् ॥ सूत्रम्: निशि नेति चेन्न सम्बन्धस्य यावद्देहभावित्वाद् दर्शयति च ॥ १९ ॥ सूत्रार्थ: यदि कहें कि रात्रि में (शरीर त्यागने पर रश्मियों का अनुगमन) नहीं होता, तो ऐसा नहीं है; क्योंकि जब तक देह विद्यमान रहती है, तब तक (नाड़ियों और सौर-रश्मियों का) सम्बन्ध बना रहता है, और श्रुति भी इसे दर्शाती है। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम्: पूर्वपक्ष: यहाँ कोई शङ्का कर सकता है कि रात्रि में सूर्य की किरणें उपस्थित न होने के कारण शरीर से उत्क्रमण करने वाला जीव उस समय उनका अनुगमन नहीं कर सकता? सिद्धान्त: यदि (चेत्) ऐसा कहा जाए, तो सूत्र उत्तर देता है—"नहीं" (न)। ऐसा क्यों? सूत्र व्याख्या करता है—"सम्बन्धस्य" (सम्बन्ध विद्यमान होने के कारण)। इसका अर्थ यह है कि जब तक यह भौतिक देह रहती है, तब तक सूर्य की किरणों के साथ इसका सम्बन्ध निरन्तर रहता है। अतः जीवात्मा दिन अथवा रात्रि के किसी भी काल में देह-त्याग करे, वह सर्वदा सूर्य की किरणों के मार्ग से ही गमन करता है। यह प्रत्यक्ष देखा जाता है कि ग्रीष्म के सर्वाधिक तप्त दिनों में तथा शीतकाल की सबसे ठण्डी रात्रियों में भी शरीर में उष्णता बनी रहती है। यदि देह का सूर्य-रश्मियों के साथ सम्बन्ध न होता, तो यह उष्णता सम्भव नहीं होती। शास्त्र भी शरीर के सूर्य के साथ इस अखण्ड सम्बन्ध का अग्रिम प्रमाण प्रदान करते हैं। छान्दोग्योपनिषद् (८.६.२) में कहा गया है: "अमुष्मादादित्यात् प्रतायन्ते ता आसु नाडीषु सृप्ता आभ्यो नाडीभ्यः प्रतायन्ते तेऽमुष्मिन्नादित्ये सृप्ताः" ॥ "सूर्य की किरणों का मार्ग उस आदित्य से आरम्भ होकर इन नाड़ियों में समाप्त होता है, तथा इन नाड़ियों से आरम्भ होकर उस आदित्यमण्डल में सम्पन्न होता है।" श्रुति-शास्त्र में अन्यत्र भी कहा गया है: "संसृष्टा वा एते रश्मयश्च नाड्यश्च नैषां विभागो यावदिदं शरीरम् अतः एतैः पश्यत्येतैरुत्क्रामत्येतैः प्रवर्तते" ॥ "सूर्य की रश्मियाँ नाड़ियों से संयुक्त हैं, और जब तक यह शरीर जीवित है, तब तक उनका यह वियोग कभी नहीं होता। इन्हीं किरणों से जीवात्मा देखता है, इन्हीं से उत्क्रमण करता है तथा इन्हीं से चेष्टा करता है।" इस प्रकार यह सिद्ध होता है कि दिव्य ज्ञान से सम्पन्न ज्ञानी जीव सर्वदा सूर्य-किरणों के मार्ग से गमन करने में पूर्ण समर्थ होता है।

Adhikaraṇa 10 The Soul's Departure During the Different Seasons Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now the following will be considered. Saṁśaya (doubt): If he dies during the six months when the sun travels in the south, does the enlightened soul still attain the benefit of his knowledge, or does he not? Pūrvapakṣa (the opponent speaks): Both Śruti-śāstra and Smṛti-śāstra affirm that in order to attain the spiritual world one must die during the six months when the sun travels in the north. Also, it is seen that Bhīṣmadeva and other great souls refused to die until that auspicious time had arrived. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 20 ataś cāyane 'pi dakṣiṇe ataḥ—therefore; ca—also; āyane—in ther passing; api—also; dakṣiṇe—in the south. Therefore it is also during the passing in the south. Purport by Śrīla Baladeva Vidyābhūṣaṇa Because transcendental knowledge does not bring only a partial result, and also because it removes all obstacles in its path, the enlightened soul attains the fruit of his knowledge even if he dies during the six months when the sun passes in the south. The argument of our opponent is very foolish and slow-witted. As will be explained in the future, the word "uttarāyaṇa" here does not mean "the six months when the sun passes in the south", but rather it means "the ātivāhika-devatās, or the demigods that carry the soul to the higher worlds". Blessed by his father, Bhīṣmadeva had the power to choose the time of his

death. It is either to demonstrate that power, or to show the example of a saintly person that he acted in that way. Therefore there is no disadvantage in dying during the six months when the sun passes in the south. Here someone may object: The Supreme Personality of Godhead Himself affirms in Bhagavad-gītā (8.23-26): yatra kāle tv anāvṛttim āvṛttiṁ caiva yoginaḥ prayātā yānti taṁ kālaṁ vakṣyāmi bharatarṣabha. . . . . . śukla-kṛṣṇe gatī hy ete jagataḥ śāśvate mate ekayā yāty anāvṛttim anyayāvartate punaḥ "O best of the Bhāratas, I shall now explain to you the different times at which, passing away from this world, the yogī does or does not come back.* "Those who know the Supreme Brahman attain the Supreme by passing away from the world during the influence of the fiery god, in the light, at an auspicious moment of the day, during the fortnight of the waxing moon, or during the six months when the sun travels in the north.* "The mystic who passes away from this world during the smoke, the night, the fortnight of the waning moon, or the six months when the sun passes to the south reaches the moon planet but again comes back.* "According to Vedic opinion, there are two ways of passing from this world, one in light and one is darkness. When one passes in light, he does not come back. But when one passes in darkness, he returns."* In this passage word "day" and other words denoting time are prominent, and therefore it is clearly shown that time is and important factor for the attainment of liberation. It is also shown that one who dies during the night or during the six months when the sun passes in the south does not attain liberation. The author of the sūtras speaks the following words to refute this objection. Sūtra 21 yoginaḥ prati smaryate smārte caite yoginaḥ—the yogīs; prati—to; smaryate—is remembered; smārte—the two that are remembered; ca—and; ete—they.