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

The word "ca" (also) in this sūtra means that for the liberated souls there are two paths, one where the material body is cast off, and the other where contact with the material body is maintained. It is not possible to say that the nirapekṣa devotees follow the path that begins in light. Also, in the Varāha Purāṇa the Supreme Personality of Godhead Himself says: nayāmi paramaṁ sthānaṁ arcir-ādi-gatiṁ vinā garuḍa-skandham āropya yatheccham anivāritaḥ "My devotees need not follow the path beginning in light. Riding on Garuḍa's shoulders, I personally take them to My supreme abode." In this way the truth has been explained. Pada 4 Invocation akaitave bhakti-save 'nurajyan svam eva yaḥ sevakasāt karoti tato 'ti-modaṁ muditaḥ sa devaḥ sadā cid-ānanda-tanur dhinotu May the Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss, and who, pleased with His devotees sincere devotion, gives Himself to them, fill us with transcendental happiness. Adhikaraṇa 1 The Original Forms of the Liberated Souls Introduction by Śrīla Baladeva Vidyābhūṣaṇa

In this pada will be described first the original forms of the liberated souls, and then their glory, opulence, bliss, and other features. In the Chāndogya Upaniṣad (8.12.3) the demigod Brahmā explains: evam evaiṣa samprasādo 'smāt śarīrāt samutthāya paraṁ jyotir upasampadya svena rūpeṇābhiniṣpadyate sa uttamaḥ puruṣaḥ "By the Supreme Lord's mercy, the enlightened soul leaves his material body and enters the effulgent spiritual world. There he attains his own spiritual body. He becomes the most exalted of persons." Saṁśaya (doubt): Does the liberated soul attain a body, like the bodies of the demigods, that is different from himself, or does the manifest his original identity, which is not different from himself? Pūrvapakṣa (the opponent speaks): he attains a body different from himself. This must be so because the word “abhiniṣpadyate" (is attained) is employed here. Any other interpretation would make this word meaningless and would also make meaningless the scriptures' statement that liberation is a benefit attained by the soul. If this form is only the original nature of the soul and it had existed all along, then attaining it would not be a benefit granted to the soul. Therefore this form is newly attained by the soul and is different from the soul's original nature. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 1 sampadyāvirbhāvaḥ svena-śabdāt sampadya—of he who has attained; āvirbhāvaḥ—manifestation; svena—svena; śabdāt—by the word. Because of the word "svena" it is the manifestation of he who has gone. Purport by Śrīla Baladeva Vidyābhūṣaṇa The individual spirit soul who, by means of devotional service accompanied with knowledge and renunciation, attains the effulgent Supreme, becomes free from the bondage of karma and attains a body endowed with eight virtues. This body is said to be the soul's original form. Why is that? The sūtra explains, "svena-

śabdāt" (because of the word "svena"). The word "svena" here means, "in his own original form". For this reason it cannot be said that this passage means, "the soul arrives there and then accepts that form, which is an external imposition". In that way it is proved that the form here is the original form of the soul. This is not contradicted by the use of the word "niṣpadyate", for that word is also used to mean, "is manifested". An example of that usage is seen in the following words of the Śruti-śāstra: idam ekaṁ su-niṣpannam "He is manifested." Also, it is not that the manifestation of the soul's original form cannot be, because it already exists, a goal of human endeavor. This is so because even though the soul's original form exists, it is not openly manifested. Therefore it is not useless to say that the soul may endeavor to openly manifest the original form of the soul. Therefore the manifestation of that form can be an object of human endeavor. Here someone may say: When the spirit soul is manifested in its original form and it attains the effulgent Supreme, as described in the words "paraṁ jyotir upasampadya", the the liberated state thus attained is characterized mainly by the cessation of all material sufferings. If this is said, then I reply: No. It is not so. The Śruti-śāstra explains that in the liberated state the soul is filled with intense spiritual bliss. This is described in Taittirīya Upaniṣad (2.7): rasaṁ hy evāyaṁ labdhvānandī-bhavati "When one understands the Personality of Godhead, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally blissful."* Here someone may object: How do you know that approaching the effulgent Supreme Lord is true liberation? If this is said, the author of the sūtras gives the following reply. Sūtra 2 muktaḥ pratijñānāt

muktaḥ—liberated; pratijñānāt—because of the declaration. He is liberated because of the statement. Purport by Śrīla Baladeva Vidyābhūṣaṇa The liberated soul manifests his original form. Why is that? The sūtra explains, "pratijñānāt" (because of the statement). The original condition of the soul is described in Chāndogya Upaniṣad (8.7.1). After that description, the following promise is given (8.9.3): etaṁ tv eva te bhūyo 'nuvyākhyāsyāmi "Again I will explain it to you." The the demigod Brahmā proceeded to explain that the liberated soul is free from wakefulness, dreaming, and dreamless sleep, the three conditions of material consciousness and also free from the material body, which is created by the karmic reactions of pleasant and unpleasant deeds. The demigod Brahmā described this in order to fulfill the promise he made in 8.9.3). Because this passage explains that the soul becomes liberated when he is free from the external material body created by karmic reactions, it should be understood that in the liberated state the soul is manifested in its original form. In this way it is proved that Chāndogya Upaniṣad (8.12.3) explains that in the liberated state the soul manifests its original form. Now another point will be considered. Saṁśaya (doubt): Does the word "jyotiḥ" in Chāndogya Upaniṣad (8.12.3) refer to the sun-globe or to the Supreme Personality of Godhead? Pūrvapakṣa (the opponent speaks): It refers to the sun-globe. This must be so for the Muṇḍaka Upaniṣad declares that after passing through the realm of the sun one attains liberation. The sun-globe is also described in that way in the Chāndogya Upaniṣad's description of the path beginning with light. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 3

ātmā prakaraṇāt ātmā—the Supreme Personality of Godhead; prakaraṇāt—because of the context. It is the Supreme Personality of Godhead, because of the context. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "jyotiḥ" here refers to the Supreme Personality of Godhead. It does not refer to the sun-globe. Why is that? The sūtra explains, "prakaraṇāt" (because of the context). Although the word "jyotiḥ" can refer to either, because of the context it refers to the Supreme Personality of Godhead. It is like the word "devaḥ", which in the sentence "devo jānāti me manaḥ" (your lordship knows my heart) means "your lordship". The word ātmā" in this sūtra means "the Supreme Personality of Godhead, who is all-powerful and full of knowledge and bliss". The word "ātmā" is derived from the verbal root "at". In this way "ātmā" means, "He who is splendidly manifest", "He who is attained by the liberated souls", and "He who is all-pervading". It also means "Upaniṣad", and it has many other meanings also. Further, the word "ātmā" also shows that the Supreme is a person. This is also seen by the use of the phrase "uttamaḥ puruṣaḥ" in the Upaniṣads and Bhagavad-gītā. In this way it is seen that the "paraṁ jyotiḥ" in Chāndogya Upaniṣad (8.12.3) refers to the Supreme Personality of Godhead, Lord Hari. Adhikaraṇa 2 The Individual Soul Meets the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now another topic will be considered. Saṁśaya (doubt): When the liberated soul attains the effulgent Supreme in the spiritual world, is the liberation sālokya (residing on the same planet) or sāyujya (meeting with the Lord)?

Pūrvapakṣa (the opponent speaks): As a person entering a king's capitol resides in the same city as the king but does not attain a private audience with the king, so the liberated soul resides on the same planet with the Lord. Therefore the soul attains sālokya liberation Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 4 avibhāgena dṛṣṭatvāt avibhāgena—without separation; dṛṣṭatvāt—because of being seen. There is no separation, for that is seen. Purport by Śrīla Baladeva Vidyābhūṣaṇa The liberated soul is not separated from the Lord. In this way the soul attains sāyujya liberation. Why is that? The sūtra explains, "dṛṣṭatvāt" (for that is seen). This means, "for this situation is seen in the Śruti-śāstra". For example, in Muṇḍaka Upaniṣad (3.2.8) it is said: yathā nadyaḥ syandamānāḥ samudre astaṁ gacchanti nāma-rūpe vihāya yathā vidvān nāma-rūpād vimuktaḥ parāt paraṁ puruṣam upaiti divyam "As flowing rivers abandon their names and forms and meet with the sea, so the enlightened soul, free of what had been his name and form, meets with the effulgent Supreme Person." That the word "sāyujya" means "meeting" is seen in the following passage of the Mahā-Nārāyaṇa Upaniṣad (25.1): ya evaṁ vidvān udag-ayane pramīyate devānām eva mahimānaṁ gatvādityasya sāyujyaṁ gacchati "The soul that dies during the six months when the sun travels in the north

...देवतानां महिमानं प्राप्नोति। स सूर्यमुपसङ्क्रम्य तेन सह सायुज्यं लभते॥ सालोक्यादयो मुक्तिभेदाः सायुज्यस्यैव प्रकारविशेषाः सन्ति। न चैवं मन्तव्यं यद् भगवद्विरहभावे मुक्ता भक्ताः भगवता सह एकस्मिन्नेव क्षणे मिलिता न भवन्ति। यतो हि भगवान् सर्वदैव तेषां चित्तवृत्तौ प्रकाशितस्तिष्ठति, स्वमहिम्ना च तान् संस्पृशति। नद्यः समुद्रे विशन्तीति यदुदाहरणं पूर्वं दत्तं, तन्न मुक्तात्मनः भगवता सह ऐक्यप्रतिपादनाय। यदा एकस्य स्थलस्य जलमन्यस्य स्थलस्य जले प्रविशति, तदा तयोर्वास्तविकमैक्यं न जायते। तयोर्भेदस्तु तिष्ठत्येव। यथा नदीनां प्रवेशे सति समुद्रजलस्य परिमाणं वर्धमानं दृश्यते॥ ॥ तृतीयमधिकरणम् — ब्राह्माधिकरणम् ॥ (मुक्तात्मनः गुणाः स्वरूपं च) ॥ श्रीलबलदेवविद्याभूषणविरचिता अवतरणिका ॥ इदानीं मुक्तात्मना अनुभ्रूयमाना भोगा वर्ण्यन्ते। तदर्थं मुक्तात्मनः स्वरूपं तस्य चानेकेषां गुणानां माहात्म्यं वर्ण्यते, येषां प्रारम्भे सत्यसङ्कल्पत्वादयो गुणा भवन्ति। संशयः — यदा मुक्तात्मा परमप्रकाशमयं परब्रह्म प्राप्नोति, तदा किं स सत्यसङ्कल्पादि-कल्याणगुणविशिष्टं रूपं प्राप्नोति? उत केवलं चिन्मात्रं स्वरूपं प्राप्नोति? अथवा उभयविधमपि रूपं प्राप्नोति, यत उभयोरेकस्मिन्नेव स्वरूपे समावेशः सम्भवति? पूर्वपक्षः — अत्र जैमिनिमुनेर्मतं प्रकाश्यते— ॥ सूत्रम् ५ ॥ ब्राह्मेण जैमिनिरुपन्यासादिभ्यः ॥ ४।४।५ ॥ पदच्छेदः — ब्राह्मेण (परमेश्वरसम्बन्धिना रूपेण) जैमिनिः (जैमिनिराचार्यो मन्यते) उपन्यासादिभ्यः (श्रुतौ तथा उल्लेखादिभ्यः हेतुभ्यः)। हिन्दी-व्याख्या — जैमिनि आचार्य का मत है कि मुक्तात्मा ब्रह्म सम्बन्धी अपहतपाप्मत्वादि गुणों से ही आविर्भूत होता है, क्योंकि श्रुति में ऐसा ही उपन्यास (उल्लेख) तथा निर्देश प्राप्त होता है। यथा छान्दोग्योपनिषदि श्रूयते — "य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः" इति॥

Jaimini Muni thinks it is with what is given by the Supreme Personality of Godhead, for there are references and other proofs. Purport by Śrīla Baladeva Vidyābhūṣaṇa The liberated soul is glorious with a host of virtues and advantages, beginning with sinlessness and the attainment of every desire, which are all gifts from the Supreme Personality of Godhead. How is this known? The sūtra explains, “upanyāsādibhyaḥ" (for there are references and other proofs). The reference here is to the demigod Brahmā's description (in Chāndogya Upaniṣad 8.7.1) of the individual spirit soul's virtues. The word "ādi" (beginning with) refers to the Chāndogya Upaniṣad's description of the liberated soul's activities, such as his eating and enjoying pastimes. In this way the liberated soul is by nature filled with glories and virtues. That is the opinion of Jaimini Muni. In the Smṛti-śāstra this is also described in the passage beginning with the words, "yathā na hrīyate jyotsnā". Sūtra 6 citi tan-mātreṇa tad-ātmakatvād ity auḍulomiḥ citi—in consciousness; tan-mātreṇa—of that only; tad-ātmakatvāt—because of the nature; iti—thus; auḍulomiḥ—Auḍulomi. It is consciousness alone, for that is its nature. That is the opinion of Auḍulomi Muni. Purport by Śrīla Baladeva Vidyābhūṣaṇa When its material ignorance is burned away by transcendental knowledge and it attains its spiritual form and meets the Supreme Personality of Godhead, the individual spirit soul is manifested as pure consciousness alone. Why is that? The sūtra explains, "tad-ātmakatvād" (for that is its nature). In the Bṛhad-āraṇyaka Upaniṣad (4.5.13), in the second story of Maitreyī, it is said: sa yathā saindhava-ghano 'nantaro 'bāhyaḥ kṛtsno rasa-ghana evaṁ vā are ayam ātmānantaro 'bāhyaḥ kṛtsnaḥ prajñāna-ghana eva

"as salt has neither inside nor outside, but is a mass of taste and nothing else, so the soul also has neither inside nor outside, but is a mass of knowledge and nothing else." In this way it is concluded that the soul is consciousness alone and nothing else. The scriptural statements affirming that the soul is sinless and has other virtues are merely meant to teach that the soul has not material qualities, such as material happiness, qualities that are all temporary and subject to change. That is the opinion of Auḍulomi Muni. Now the author of the sūtras gives His opinion. Sūtra 7 evam apy upanyāsāt pūrva-bhāvād avirodhaṁ bādarāyaṇaḥ evam—thus; api—eveb; upanyāsāt—from the reference; pūrva—of the previous; bhāvāt—from the nature; avirodham—not contradicting; bādarāyaṇaḥ— Vyāsa. Even though there are these references, it does not contradict what was before. That is the opinion of Vyāsadeva. Purport by Śrīla Baladeva Vidyābhūṣaṇa Even though it is true that the soul consists of pure consciousness, that truth does not contradict the soul's possession of the eight virtues. That is the opinion of Vyāsadeva. Why is that? The sūtra explains, “upanyāsāt pūrva-bhāvād avirodhaṁ" (even though there are these references, it does not contradict what was before). This means that Auḍulomi's quote from scripture does not contradict Jaimini's previous quotation of the words of the demigod Brahmā. The conclusion is that both scriptural statements are clear and without reservations, and therefore both are equally compelling evidence, and therefore both are equally true statements about the liberated soul. Vyāsadeva certainly accepts the statement of Bṛhad-āraṇyaka Upaniṣad (4.5.13) that the soul is consciousness alone, consciousness untouched by material qualities. Indeed, this view does not at all contradict Jaimini's opinion. The statement that the soul is pure consciousness is meant to show that it has not the slightest trace of matter in its nature. That statement is not at all opposed to the statement that that the soul has eight transcendental virtues, just as the statement that a block of salt is taste only does not at all contradict the statement that the block of salt has hardness, a certain shape, and other qualities visible to

the eyes and the other senses. In this way it is shown that the soul, which consists of transcendental knowledge certainly possesses the eight virtues, which begin with sinlessness. Adhikaraṇa 5 The Soul's Desires Are Fulfilled Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now the author of the sūtras will describe the truth that all the desires of the liberated soul are at once fulfilled. In the Chāndogya Upaniṣad (8.12.3) it is said: sa tatra paryeti jakṣan krīḍan ramamāṇaḥ strībhir vā yānair vā jñātibhir vā "Laughing and enjoying pastimes, he is happy in the company of wives, relatives, and chariots." Saṁśaya (doubt): Does the liberated soul's meeting with his relatives and the others happen because of an endeavor of his part or does it happen spontaneously simply by his desire? Pūrvapakṣa (the opponent speaks): In the material world even kings and other powerful people, of whom it is said that their every desire is fulfilled, must still exert some effort to attain that fulfillment. In the same way the liberated souls attain their desires by willing accompanied with action. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 8 saṅkalpād eva tac chruteḥ saṅkalpāt—by desire; eva—indeed; tat—that; chruteḥ—because of the Śruti- śāstra.

॥ ब्रह्मसूत्रम् ॥ सङ्कल्पादेव तच्छ्रुतेः ॥ ४.४.८ ॥ पदच्छेदः— सङ्कल्पात्, एव, तत्, श्रुतेः। अन्वयार्थः— (सङ्कल्पात् एव) केवल सङ्कल्प (इच्छा) मात्र से ही, (तच्छ्रुतेः) क्योंकि श्रुति का ऐसा ही वचन है। ॥ श्रीमद्गोविन्दभाष्यम् (श्रील बलदेव विद्याभूषण विरचितम्) ॥ मुक्तात्मानः केवलं सङ्कल्पादेव सर्वमभिप्रेतं प्राप्नुवन्ति। कुतो ज्ञायते? सूत्रमाह—"तच्छ्रुतेः" इति। छान्दोग्योपनिषदि (८.२.१) श्रूयते— "स यदि पितृलोककामो भवति सङ्कल्पादेवास्य पितरः समुत्तिष्ठन्ति। तेन पितृलोकेन सम्पन्नो महीयते॥" भावानुवाद (हिन्दी अनुवाद) : मुक्त आत्माएँ केवल अपनी इच्छा (संकल्प) मात्र से ही अपने समस्त अभीष्टों को प्राप्त कर लेती हैं। यह कैसे ज्ञात होता है? सूत्रकार समाधान करते हैं—"तच्छ्रुतेः" अर्थात् श्रुति-शास्त्र के स्पष्ट प्रमाण के कारण। छान्दोग्य उपनिषद् (८.२.१) में कहा गया है: "यदि वह मुक्त पुरुष पितृलोक की कामना करता है, तो उसके संकल्प मात्र से ही उसके पितृगण उसके समक्ष उपस्थित हो जाते हैं। उस पितृलोक से सम्पन्न होकर वह महिमान्वित एवं आनन्दित होता है।" इस प्रकार श्रुति-शास्त्र यह प्रमाणित करता है कि मुक्त पुरुष केवल इच्छा मात्र से अपने मनोरथ सिद्ध करता है; यहाँ अन्य किसी कर्म अथवा लौकिक प्रयत्न की आवश्यकता नहीं होती। बृहदारण्यक उपनिषद् (४.५.१३) के पूर्वोक्त उद्धरणों में अन्य शास्त्रीय प्रमाणों से संकोच था, किन्तु इस श्रुति-वाक्य में कोई अन्य प्रतिबन्ध नहीं दिखाई देता। तथापि, ऐसी मुक्ति, जहाँ जीवात्मा का अपना सुख, ऐश्वर्य और प्रभाव ही प्रमुख रहता है, उन रसिक अनन्य भक्तों को प्रिय नहीं लगती जो केवल श्रीभगवान् की निष्काम प्रेमाभक्ति की सेवा-सुधा का आस्वादन करना चाहते हैं। वे ऐसी मुक्ति का अनादर करते हैं। ॥ अथ षष्ठाधिकरणम् ॥ अधिकरण ६ : अनन्याधिपत्यधिकरणम् (मुक्त जीवों के एकमात्र शासक परमेश्वर हैं) ॥ अवतरणिका (श्रील बलदेव विद्याभूषण विरचित) ॥ अधुना सूत्रकारः प्रतिपादयति यत् सर्वसङ्कल्पसिद्धोऽपि मुक्तात्मा केवलं पूर्णपुरुषोत्तमस्य श्रीभगवत एव शरणं गच्छति, नान्यस्य कस्यापि। अवतरणिका अनुवाद : अब सूत्रकार यह दर्शाते हैं कि मुक्त आत्मा, जिसके समस्त संकल्प सिद्ध हो चुके हैं, वह केवल और केवल परमपुरुषोत्तम श्रीभगवान् का ही अनन्य आश्रय ग्रहण करता है। संशयः (Doubt) : किं मुक्तात्मा परमेश्वरादन्यस्यापि कस्यचिच्छासने वर्तते, किंवा केवलं परमेश्वरस्यैवाज्ञां पालयति? संशय का स्वरूप : क्या मुक्त जीवात्मा परमपुरुषोत्तम भगवान् के अतिरिक्त किसी अन्य (इन्द्रादि लोकपालों) के भी शासनाधीन रहता है, अथवा वह केवल एकमात्र परमेश्वर के ही अधीन रहता है? पूर्वपक्षः (Opponent's view) : लोके यथेच्छं विचरन् मुक्तात्मा तत्तल्लोकाधिपतीनां नियमे बद्धः स्यात्। पूर्वपक्ष का मत : विभिन्न लोकों में विचरण करते हुए मुक्त जीव को उन-उन लोकों के अधिपति देवताओं की आज्ञा का पालन करना पड़ सकता है। सिद्धान्तः (Conclusion) : अत एव चानन्याधिपतिः ॥ ४.४.९ ॥ सिद्धान्त भाव : मुक्त पुरुष का अधिपति केवल परब्रह्म परमेश्वर ही है, अन्य कोई भी उस पर शासन नहीं कर सकता।

॥ श्रीब्रह्मसूत्रम् ॥ चतुर्थोऽध्यायः — चतुर्थः पादः [पूर्वपक्षः] पूर्वपक्षः — ननु यथा कश्चिद् राजप्रासादं प्रविष्टो भृत्यस्तत्रत्यानां बहूनाम् अधिकारिणां शासनमङ्गीकरोति, तथा परब्रह्मणः परमपदं प्रविष्टो मुक्तजीवोऽपि तत्रत्यानाम् अन्येषां बहूनां शासनाधीनो भवेत्। [सिद्धान्तः] सिद्धान्तः — इति प्राप्ते, परिहारार्थं सूत्रकारः सिद्धान्तमाह— सूत्रम् ९ अत एव चानन्याधिपतिः ॥ ९ ॥ पदच्छेदः — अतः, एव, च, अनन्य-अधिपतिः। पदविवरणम् — अतः — अस्मादेव हेतोः (सत्यसङ्कल्पत्वादेव); एव — निश्चयेन; च — अपि च; अनन्य — नास्त्यन्यो यस्मात् सः; अधिपतिः — ईशिता, शास्ता (यस्य सः अनन्याधिपतिः, नान्यप्रयुक्तशासनाधीनः)। सूत्रार्थः — अत एव (सत्यसङ्कल्पत्वादेव हेतोः) मुक्तः अनन्योऽधिपतिर्यस्य स भवति, अर्थात् परमेश्वरव्यतिरिक्तः कोऽप्यस्यान्यः शास्ता नास्ति। ॥ श्रील-बलदेव-विद्याभूषण-विरचित-गोविन्दभाष्य-तात्पर्यम् ॥ यतः परमेश्वरस्यानुग्रहेण मुक्तात्मनः सर्वे कामाः युगपदेव सम्पद्यन्ते, तस्मात् स सत्यसङ्कल्पः सन् 'अनन्याधिपतिः' भवति—परमेश्वरम् अन्तरेण नास्त्यस्य कश्चिदन्योऽधिपतिः। परमेश्वरमेव केवलमाश्रित्य मुक्तजीवः परया विभूत्या प्रकाशते। यदि पुनरस्यापि संस drop (संसारिण इव) केचन अन्येऽधिपतयः स्युः, तर्हि बद्ध-मुक्तयोः कोऽपि भेदो न स्यात्। श्रुतिप्रमाणम् — 'अथ य इहात्मानमनुविद्य व्रजन्त्येतांश्च सत्यान् कामांस्तेषां सर्वेषु लोकेषु कामचारो भवति' (छान्दोग्योपनिषद् ८.१.६) तथा च—'स स्वराड् भवति तस्य सर्वेषु लोकेषु कामचारो भवति' (छान्दोग्योपनिषद् ७.२५.२) इति श्रुतेः। भाष्यसारः — परमपुरुषस्य भजनेनैव मुक्तः स्वाभीष्टं पूर्णं लभते। भगवान् स्वभक्ते कारुण्यं प्रकटयन् तस्मै निरतिशयम् आनन्दं प्रयच्छति। 'भोगमात्रसाम्यलिङ्गाच्च' (ब्रह्मसूत्र ४.४.२१) इति सूत्रे चैतद् अग्रे स्फुटीभविष्यति। जीवः परमात्मन एवांशो भवति, भगवान् चैक एव सर्वस्य नियन्ता भोक्ता च। मुक्तस्य तु सर्वकामसमृद्धत्वात् तं प्रति लौकिक-वैदिक-विधि-निषेधादयो न प्रवर्तन्ते। [हिन्दी-अनुवादः] पूर्वपक्ष — जैसे राजमहल में प्रवेश करने वाले व्यक्ति को वहाँ के अनेक अधिकारियों की आज्ञा माननी पड़ती है, वैसे ही परमेश्वर के परमधाम में प्रवेश करने वाले मुक्त आत्मा को भी अन्यों के अधीन होना चाहिए। सिद्धान्त — सूत्रकार इसका समाधान करते हैं कि सत्यसंकल्प होने के कारण ही मुक्त आत्मा का परमेश्वर के अतिरिक्त कोई अन्य अधिपति (स्वामी या शासक) नहीं होता। तात्पर्य (श्रील बलदेव विद्याभूषण) — भगवान् की कृपा से मुक्त जीव की समस्त कामनाएं तत्काल सिद्ध हो जाती हैं, अतः उसका एकमात्र स्वामी भगवान् ही है, कोई अन्य नहीं। वह 'स्वराट्' (स्वेन राजते) होता है। यदि मुक्त जीव पर भी अन्य सांसारिक नियमों या स्वामियों का आधिपत्य रहे, तो संसारी और मुक्त में कोई भेद न रहेगा। ॥ अधिकरणम् ७ ॥

॥ अभावाधिकरणम् (चिन्मयशरीरविचारः) ॥ श्रीमद्बलदेवविद्याभूषणविरचिता अवतरणिका — सम्प्रति सूत्रकारः मुक्तजीवस्य चिन्मयशरीरवत्तां प्रदर्शयिष्यति। (हिन्दी अनुवाद: अब सूत्रकार यह दिखायेंगे कि मुक्त जीव का आध्यात्मिक/चिन्मय शरीर होता है।) संशयः — छान्दोग्योपनिषदि (८.१२.३) प्रतिपादितानुसारं परमपुरुषस्य भगवतः सान्निध्यं प्राप्तस्य मुक्तस्य जीवस्य किं चिन्मयशरीरमस्ति न वा? किमसौ यथेच्छं शरीरं ग्रहीतुं शक्नोति न वा? (हिन्दी अनुवाद: संशय: क्या छान्दोग्योपनिषद् (८.१२.३) में वर्णित परब्रह्म का सान्निध्य प्राप्त मुक्त जीव का आध्यात्मिक शरीर होता है अथवा नहीं? क्या वह इच्छानुसार कोई भी शरीर धारण कर सकता है अथवा नहीं?) पूर्वपक्षः — अत्र बादरिमुनिः स्वमतमुपस्थापयति — (हिन्दी अनुवाद: पूर्वपक्ष: यहाँ बादरि मुनि अपना मत प्रकट करते हैं —) ब्रह्मसूत्रम् — अभावं बादरिराह ह्येवम् ॥ १० ॥ (अभावे बादरिराह ह्येवम्) पदच्छेदः तथा शब्दार्थः — अभावे (अभावम्) — शरीरादीनामभावे (शरीर आदि का अभाव); बादरिः — बादरिमुनिः (बादरि मुनि); आह — कथयति (कहते हैं); हि — यतः (क्योंकि); एवम् — एवं श्रूयते (ऐसा श्रुति में कहा गया है)। सूत्रार्थः — बादरि मुनि कहते हैं कि मुक्त आत्मा के शरीर का अभाव होता है, क्योंकि श्रुति में ऐसा ही कहा गया है। श्रीलबलदेवविद्याभूषणकृतं भाष्यम् — बादरिमुनेर्मते मुक्तजीवस्य शरीरं न विद्यते। शरीरं तदुपकरणानि च सर्वं पूर्वकर्मनिर्मितं भवति। (हिन्दी अनुवाद: बादरि मुनि का मत है कि मुक्त जीव का कोई शरीर नहीं होता। शरीर और उसके उपकरण पूर्वकर्मों द्वारा ही रचित होते हैं।) यतः सः सर्वकर्मभ्यो विमुक्तः, तस्मान्मुक्तजीवस्य शरीरं नास्ति। (हिन्दी अनुवाद: चूँकि वह समस्त पूर्व कर्मों से मुक्त हो चुका है, अतः मुक्त जीव का कोई शरीर नहीं होता।) कुत एतत्? सूत्रमाह — "आह ह्येवम्" (तथा हि श्रुतिराह)। अत्र 'हि' शब्दो हेतौ प्रयुक्तः। (हिन्दी अनुवाद: ऐसा क्यों है? सूत्र स्पष्ट करता है — "आह ह्येवम्" (क्योंकि ऐसा कहा गया है)। यहाँ 'हि' शब्द 'क्योंकि' अर्थ में प्रयुक्त हुआ है।) तथाहि छान्दोग्योपनिषदि (८.१२.१) श्रूयते — "न ह वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्ति । अशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः ॥" (हिन्दी अनुवाद: जो शरीरयुक्त है, उसके सुख और दुःख (प्रिय और अप्रिय) का विनाश अथवा निवारण कदापि नहीं हो सकता। निश्चय ही अशरीरी (शरीररहित) अवस्था में स्थित पुरुष को प्रिय और अप्रिय कभी स्पर्श नहीं करते।)

इसका अर्थ यह है कि जब तक शरीर विद्यमान है, दुःखों से मुक्त होना सम्भव नहीं है। इसी कारण उपनिषद् में कहा गया है: अस्मात् शरीरात् समुत्थाय "तब जीवात्मा इस शरीर से उत्थित (मुक्त) हो जाती है।" तथा, श्रीमद्भागवत में भी कहा गया है: देहेन्द्रियासुहीनानां वैकुण्ठपुरवासिनाम् "जो आध्यात्मिक जगत् (वैकुण्ठ) में निवास करते हैं, वे (प्राकृत) देह, इन्द्रिय और प्राणों से रहित होते हैं।" सूत्र ११ आह ह्येवं जैमिनिर्विकल्पामननात् ॥ ११ ॥ आह — कहते हैं; हि — क्योंकि; एवम् — इस प्रकार; जैमिनिः — जैमिनि मुनि; विकल्प — विविध रूप/भेद; आमननात् — श्रुति में उल्लेख होने से। जैमिनि मुनि का ऐसा मत है, क्योंकि ऐसा कहा गया है और क्योंकि श्रुति में इस प्रकार के विकल्प (अनेक शरीरों) का उल्लेख प्राप्त होता है। श्रील बलदेव विद्याभूषण विरचित भाष्य: जैमिनि मुनि का मानना है कि मुक्त आत्मा का शरीर होता है। ऐसा क्यों है? सूत्र स्पष्ट करता है, "विकल्पामननात्" (क्योंकि इस मत का श्रुति में उल्लेख है)। छान्दोग्य उपनिषद् (७.२६.२) के भूम-विद्या प्रसंग में कहा गया है कि मुक्त जीव एक साथ अनेक विविध शरीरों को प्रकट कर सकता है: स एकधा भवति द्विधा त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादश स्मृतः। शतं च दश चैकश्च सहस्राणि च विंशतिः॥ "वह एक रूप होता है। फिर वह दो रूप होता है। फिर तीन। फिर पाँच। फिर सात। फिर नौ। फिर ग्यारह रूप होता है। वह एक सौ दस रूप और एक सहस्र बीस रूप हो जाता है।"

चूंकि व्यष्टि जीवात्मा स्वरूपतः अणु-परिमाण है, अतः वह स्वयं को अनेक शरीरों के रूप में विस्तृत नहीं कर सकता; इसलिए ये शरीर उस अणु-आत्मा के ही उपकरण (वैभव) होने चाहिए। न ही यह कहा जा सकता है कि उपनिषद् का यह कथन असत्य है, क्योंकि यह मुक्ति की अवस्था का निरूपण करने वाला प्रकरण है। यहाँ वर्णित शरीर वस्तुतः विद्यमान होना चाहिए, तथा यह पूर्व कर्म-बन्धनों से जनित नहीं हो सकता। इसकी व्याख्या आगे स्मृति-शास्त्र के प्रमाण द्वारा की जाएगी। अगले सूत्र में श्रीव्यासदेव अपना सिद्धान्त-मत व्यक्त करते हैं— ॥ ब्रह्मसूत्रम् ४।४।१२ ॥ द्वादशाहवदुभयविधं बादरायणोऽतः ॥ १२ ॥ पदच्छेद एवं शब्दार्थ: द्वादशाह-वत् — बारह दिनों के यज्ञ (द्वादशाह) के समान; उभय-विधम् — दोनों प्रकार का; बादरायणः — भगवान् बादरायण व्यास; अतः — इसलिए (सत्यसङ्कल्प होने के कारण)। सूत्रार्थ: भगवान् बादरायण व्यास का मत है कि मुक्त पुरुष द्वादशाह यज्ञ की भाँति (सशरीर एवं अशरीरी) दोनों प्रकार का होता है। ॥ श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् ॥ भगवान् व्यासदेव का विचार है कि मुक्त जीव के सभी सङ्कल्प तत्काल सत्य एवं सिद्ध होने के कारण दोनों ही अवस्थाएँ सत्य मानी जानी चाहिए; क्योंकि शास्त्रों में दोनों ही स्थितियों का प्रतिपादन मिलता है। अतः यह स्वीकार किया जाना चाहिए कि मुक्त आत्मा सशरीर भी हो सकता है और शरीर-रहित (अशरीरी) भी। यह दृष्टान्त द्वादशाह यज्ञ के समान है। बारह दिनों का द्वादशाह यज्ञ यजमान के सङ्कल्प-भेद से या तो 'सत्र' कहलाता है (जिसमें अनेक यजमान होते हैं) अथवा 'अहीन' कहलाता है (जिसमें एक यजमान होता है)। इसमें कोई विरोध नहीं होता। उसी प्रकार मुक्त पुरुष भी अपने सङ्कल्प के अनुसार शरीर धारण भी कर सकता है अथवा अशरीरी भी रह सकता है; यही इसका तात्पर्य है। यथार्थ यह है कि जो दिव्य तत्त्वज्ञान के प्रभाव से प्राकृत बन्धन से मुक्त हो चुके हैं, वे उस स्थिति को प्राप्त होते हैं जहाँ उनके समस्त मनोरथ स्वतः सिद्ध होते हैं। उनमें से जिनकी शरीर धारण करने की इच्छा होती है, वे अपनी इच्छानुसार तत्काल शरीर प्राप्त कर लेते हैं, जैसा कि छान्दोग्योपनिषद् (७।२६।२) में वर्णित है—"स एकधा भवति त्रिधा भवति..."। और जिनकी शरीर धारण करने की इच्छा नहीं होती, वे अशरीरी रहते हैं; जैसा कि छान्दोग्योपनिषद् (८।१२।१) में वर्णित है—"अशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः"। जो मुक्त भक्त परमेश्वर की सेवा हेतु नित्य दिव्य चिन्मय शरीर धारण करने का सङ्कल्प करते हैं, वे अपनी स्वरूप-शक्ति से उस नित्य दिव्य शरीर को नित्य प्रकट रखते हैं। इसे इसी प्रकार समझना चाहिए। बृहदारण्यकोपनिषद् (२।४।१४) में कहा गया है: श्रुति-प्रमाण: यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत् ॥

"Everything there is spiritual. What is the nature of the seer? What is the nature of the seen?" In the Mādhyandina-śruti it is said: sa vā eṣa brahma-niṣṭha idaṁ śarīraṁ martyam atisṛjya brahmābhisampadya brahmaṇā paśyati brahmaṇā śṛṇoti brahmaṇaivedaṁ sarvam anubhavati "Devoted to the Supreme Lord, the individual soul leaves his mortal body and meets the Lord. By the Lord's grace he sees. By the Lord's grace he hears. By the Lord's grace he perceives everything." In the Smṛti-śāstra it is said: vasanti yatra puruṣāḥ sarve vaikuṇṭha-mūrtayaḥ "Everyone there has a spiritual form like that of the Supreme Personality of Godhead." The spiritual desire of the soul is cultivated from the very beginning of his devotional activities. This is described in the "yathā kratuḥ" maxim and also in the following words of the Smṛti-śāstra: gacchāmi viṣṇu-pādābhyāṁ viṣṇu-dṛṣṭyānudarśanam "I walk with Lord Viṣṇu's feet. I see with Lord Viṣṇu's eyes." In the Smṛti-śāstra it is again said: muktasyaitad bhaviṣyati "This is the nature of the liberated soul." Adhikaraṇa 8

The Bliss of the Liberated Souls Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now will be shown the truth that through his spiritual body the liberated soul enjoys spiritual pleasures. That he enjoys spiritual pleasures is affirmed by the following words of Taittirīya Upaniṣad (2.1.1): so 'śnute sarvān kāmān "He enjoys all pleasures." Now the author of the sūtras begins His explanation that this is so in both situations (possessing or not possessing a body). Saṁśaya (doubt): Is it possible for the liberated soul to enjoy pleasures, or is it not possible? Pūrvapakṣa (the opponent speaks): Because he has neither body nor senses, the liberated soul cannot enjoy any pleasures. If a yogī somehow has the power to enjoy pleasures, still he will not do so because, being filled with spiritual bliss, he has no thirst for them

शरीराभावेऽपि सुखोपभोगः सम्भवत्येव। सूत्रं व्याचष्टे—"सन्ध्यवदुपपत्तेरिति"। अत्र "सन्ध्य"शब्देन स्वप्नावस्था उच्यते। यथा स्वप्ने शरीराभावेऽपि जीवः सुखमनुभवति, तथैव विदेहमुक्तावपि मुक्तजीवः सुखं भोक्तुं शक्नोतीत्युक्तम्। यदा तु शरीरस्य सद्भावो भवति, तदा सुखमनन्तगुणं प्रस्फुटं च भवति। एतदेव सूत्रकारो विवृणोति— ॥ ब्रह्मसूत्रम् ४.४.१४ ॥ भावे जाग्रद्वत् ॥ १४ ॥ पदच्छेदः तथा शब्दार्थः: भावे — शरीरस्य सद्भावे (सति); जाग्रत् — जाग्रदवस्थायाम्; वत् — इव। सूत्रार्थः: देहस्य विद्यमानत्वे (सद्भावे) जाग्रदवस्थावत् विपुलो भोगो भवति। श्रीमद्बलदेवविद्याभूषणकृतं गोविन्दभाष्यम् (तात्पर्यम्): अत्र "भावे" इत्यस्य देहसद्भावे इत्यर्थः। यदा मुक्तात्मनां तनुर्भवति, तदा जाग्रदवस्थावत् सुखस्यानुभवो भवति। पूर्वपक्षः — यत्तु पूर्वपक्षिणो मन्यन्ते यन्मुक्तात्मानः परमेश्वरेण कृपया दत्तान् दिव्यरसादीन् भोक्तुं नेच्छन्ति, सिद्धान्तः — तन्न सङ्गतम्; यतो हि भगवत्कैङ्कर्यरता मुक्तात्मानः भगवता स्नेहवशात् प्रदत्तान् भोगान् भगवतः प्रीत्यर्थमेव सानन्दमुपभुञ्जते। भगवत्प्रेमानुरोधादेव तेषामेतत्प्रवृत्तिरिति विज्ञेयम्। अधिकरणम् ९ अधिकरणसारः — मुक्तात्मनः सर्वज्ञत्वम् (दिव्यज्ञानपरिपूर्णत्वम्) श्रीमद्बलदेवविद्याभूषणकृता पीठिका (भूमिका): अधुना मुक्तात्मा सर्वज्ञः सर्वविच्चेति तत्त्वं प्रतिपाद्यते। अस्मिन्नर्थे छान्दोग्योपनिषदः (७.२६.२) प्रमाणमुपन्यस्यति— श्रुतिवचनम्: न पश्यो मृत्युं पश्यति न रोगं नोत दुःखिताम् सर्वं ह पश्यः पश्यति...

sarvam āpnoti sarvaśaḥ "The liberated soul does not see death. He does not see disease. He does not see suffering. Still, he sees everything. He attains everything everywhere." In this way it is said that the liberated soul has knowledge of everything. Saṁśaya (doubt): Is this correct, or not? Pūrvapakṣa (the opponent speaks): In the Bṛhad-āraṇyaka Upaniṣad (4.3.21) it is said: prājñenātmanā. . . "Embraced by the all-knowing Supreme Personality of Godhead, the individual soul is oblivious to all that is within and all that is without." Therefore it is certainly not correct (to say that the individual spirit soul is all- knowing). Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 15 pradīpa-vad āveśas tathā hi darśayati pradīpa—a lamp; vat—like; āveśaḥ—entrance; tathā—so; hi—because; darśayati—reveals. Its entrance is like a lamp, furthermore it reveals. Purport by Śrīla Baladeva Vidyābhūṣaṇa As with its rays of light a lamp enters many places, so the with his expansion of knowledge the liberated soul enters many things to be known. Furthermore (tathā hi), the words of Śvetāśvatara Upaniṣad (4.18) give the following revelation (darśayati):

prajñā ca tasmāt prasṛtā purāṇī "By the Supreme Lord's mercy the soul's ancient knowledge is revived." This verse should be interpreted, "By the Supreme Lord's mercy the soul's ancient knowledge is revived." Here someone may object: It is not correct to say that the liberated soul is all- knowing. Bṛhad-āraṇyaka Upaniṣad (4.3.21) explains that the liberated soul is oblivious to everything and thus does not know anything at all. If this is said, the author of the sūtras gives the following reply. Sūtra 16 svāpyaya-sampattyor anyatarāpekṣyām āviṣkṛtaṁ hi svāpyaya—deep sleep; sampattyoḥ—of the moment of death; anyatara—either; apekṣyām—in relation to; āviṣkṛtam—manifested; hi—because. It refers either to dreamless sleep or to the death-swoon, for thus is it revealed. Purport by Śrīla Baladeva Vidyābhūṣaṇa These words of Bṛhad-āraṇyaka Upaniṣad (4.3.21) do not show that the liberated soul is oblivious and has no knowledge at all. Rather, these words refer either to dreamless sleep or to the death-swoon, (svāpyaya-sampattyor anyatarāpekṣyām). The word "svāpyaya" here means, "dreamless sleep", and the word "sampatti" here means, "the moment of leaving the body". In the Chāndogya Upaniṣad (6.8.1) sleep is defined in these words: svam apīto bhavati tasmād enaṁ svapītīty ācakṣate "When one indeed (api) enters (ita) himself (sva), then it is said that he sleeps (svapiti)." In the Chāndogya Upaniṣad (6.8.6) the time of death is described in these words: