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

अधिकरण-प्रसङ्ग एवं विषय-प्रवेश (ब्रह्मसूत्र ४.४ - मुक्तात्म-सर्वज्ञत्व-विचार): श्रुति-वाक्य १: वाङ् मनसि सम्पद्यते (छान्दोग्योपनिषद् ६.८.६) अनुवाद: "मरणकाल में वाक् (वाणी) मन में लीन/सम्पन्न हो जाती है।" भाष्य/विवरण: इस प्रकार श्रुति-शास्त्र सुषुप्ति (गाढ़ निद्रा) तथा मरणकाल की चेतनावस्था का निरूपण करता है। तथापि, श्रुति-शास्त्र यह भी प्रतिपादित करता है कि मुक्तावस्था में जीवात्मा सर्वज्ञ (सर्वविषयक ज्ञान से सम्पन्न) होता है। पूर्वपक्ष/सुषुप्ति-दशा-निरूपक श्रुति: सुषुप्ति की अवस्था छान्दोग्योपनिषद् (८.११.१) के वचनों में इस प्रकार वर्णित है— श्रुति-वाक्य २: नाहं खल्वयमेवं सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमिवापीतो भवति। नाहमत्र भोग्यं पश्यामि॥ अनुवाद: "सुषुप्ति-अवस्था में यह जीवात्मा इस समय न तो स्वयं को जानता है कि 'मैं यह हूँ' और न ही इन भूतों (पदार्थों) को जानता है। वह मानो विनाश (अभाव) को ही प्राप्त हो जाता है। अतः मैं इस अवस्था में कोई श्रेय अथवा भोग नहीं देखता।" सिद्धान्त/मुक्तावस्था-निरूपक श्रुति: इसके विपरीत, मुक्त आत्मा का स्वरूप छान्दोग्योपनिषद् (८.१२.५) में इस प्रकार उल्लिखित है— श्रुति-वाक्य ३: स वा एष एतेन दिव्येन चक्षुषा मनस्येतान् कामान् पश्यन् रमते य एते ब्रह्मलोके॥ अनुवाद: "वह मुक्त आत्मा इस दिव्य चक्षु-स्वरूप मन के द्वारा ब्रह्मलोक में स्थित इन समस्त दिव्य भोगों/संकल्पों को देखता हुआ आनन्दपूर्वक रमण करता है।" मूर्च्छा/उत्क्रान्ति-दशा-निरूपक श्रुति (बृहदारण्यकोपनिषद् २.४.१२ / ४.५.१३): मरण-मूर्च्छा का निरूपण इन वचनों में किया गया है— श्रुति-वाक्य ४: एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति। अनुवाद: "इन भौतिक भूत-मात्राओं से उत्थान करके (शरीर से निकलकर) वह जीवात्मा इनके ही साथ विनष्ट (विशेष संज्ञा से रहित) सा प्रतीत होता है।" पदार्थ-निर्वचन एवं उपसंहार: यहाँ 'विनश्यति' शब्द का अर्थ वास्तविक विनाश (स्वरूप-नाश) नहीं, अपितु 'अदर्शन' अर्थात् 'वह बाह्य विषयों को नहीं देख पाता' (विशेषसंज्ञा-अभाव) है। इस प्रकार श्रुति-तात्पर्य से यह सिद्ध होता है कि मुक्त आत्मा ज्ञान-संकोच से रहित होकर सर्वज्ञ होता है।

Adhikaraṇa 10 The Liberated Soul Has Not the Power to Create the World Introduction by Śrīla Baladeva Vidyābhūṣaṇa In Chāndogya Upaniṣad (8.1.6 and 8.2.1) it is said: atha ya iha ātmānam anuvidya vrajanty etāṁś ca satyān kāmāṁs teṣāṁ sarveṣu lokeṣu kāma-cāro bhavati. sa yadi pitṛloka-kāmo bhavati. "He who knows the truth of the Supreme Personality of Godhead and places his desires in eternal spiritual happinesses may go, when he leaves this body, to any world he wishes. If he desires to create a Pitṛloka planet, then that planet is at once created." Saṁśaya (doubt): Does the liberated soul have the power to create a material universe, or does he not? Pūrvapakṣa (the opponent speaks): Because he is equal to the Supreme Lord, and also because all his desires are at once fulfilled, the liberated soul must also have this power. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 17 jagad-vyāpāra-varjyaṁ prakaraṇād asannihitatvāt jagat—of the material universe; vyāpāra—creation; varjyam—except for; prakaraṇāt—because of the context; asannihitatvāt—because of the absence of nearness. Except for creating the universe, because of the context and because he is not near to it. Purport by Śrīla Baladeva Vidyābhūṣaṇa

The creative power of the liberated soul is described in Chāndogya Upaniṣad (8.2.1). However, the liberated soul has not the power to create a material universe. Only the Supreme Personality of Godhead has the power to create, maintain, and destroy the material universes. This is described in Taittirīya Upaniṣad (3.1.1). How is this known? The sūtra explains, “prakaraṇād asannihitatvāt" (because of the context and because he is not near to it). From the context it is seen that the Supreme Personality of Godhead is the topic discussed in this passage of Taittirīya Upaniṣad (3.1.1). Neither by a great struggle nor by chanting mantras can the individual spirit soul obtain this kind of power. This is corroborated by the explanation given in Taittirīya Upaniṣad (2.6.1). Also, the liberated soul is not the subject of discussion in any passage near to (asannihitatvāt) these words of Taittirīya Upaniṣad (2.6.1). If it were otherwise (and the liberated souls had the power to create the material universe), then the author of the sūtras would not have defined the the Supreme Personality of Godhead in these words (Vedānta-sūtra 1.1.2): janmādy asya yataḥ "That Brahman (the Supreme Spirit) is He from whom the creation, sustenance, and destruction of the manifested universe arises."* Also, if the liberated souls had the power to create universes, there would be many creators and from that there would arise a great chaos and calamity. Therefore the liberated souls have not the power to create material universes. Here someone may object: In Taittirīya Upaniṣad 1.5.3) it is said: sarve 'smai devā baliṁ āvahanti "All the demigods bring offerings to him." Also, in Chāndogya Upaniṣad (7.25.2) it is said: sa svarāḍ bhavati tasya sarveṣu lokeṣu kāma-cāro bhavati "He is independent. He can go to any world." In this way it is seen that because he is worshiped by all the demigods, and because he has all extraordinary powers, the liberated soul can certainly create material universes.

If this is said, then the author of the sūtras gives the following reply. Sūtra 18 pratyakṣopadeśān neti cen nādhikārika-maṇḍalasyokteḥ pratyakṣa—direct; upadeśāt—because of the teaching; na—not; iti—thus; cet— if; na—not; adhikārika—of great leaders; maṇḍalasya—of the circle; ukteḥ—from the statement. Someone may say: "No. It is not so. Because there is a direct teaching," If this is said, I reply: "No. What you say is not true. Because those texts describe great leaders." Purport by Śrīla Baladeva Vidyābhūṣaṇa Here someone may say, "It is not correct to say that the liberated souls have no power to create material universes, for many passages of the Śruti-śāstra directly describe that power." If this is said, then the author of the sūtra replies, "No. It is not so." Why not? The sūtra explains, “adhikārika-maṇḍalasyokteḥ" (Because those texts describe great leaders). These texts explain how, by the mercy of the Supreme Lord, the liberated soul can travel to the planets of the great demigods, such as that of the four-faced Brahmā, and enjoy many pleasures there. In this way it is said that the great liberated souls, such as Nārada Muni and the four Kumāras can travel to the planets of the demigods, and when the do the demigods there honor them with great respect. These passages of the Upaniṣad mean in truth that by the Supreme Lord's mercy the liberated souls can travel to many different worlds and feel pleasure by seeing the Lord's glories and opulences there. These passages should not be wrongly interpreted to mean that the individual spirit soul has the power to create material universes. Here someone may object: If the liberated soul is thus an enjoyer of various material pleasures, then he is not different from a conditioned soul, for all material pleasures must come to an end. If this is said, then the author of the sūtras gives the following reply. Sūtra 19

vikārāvarti ca tathā hi sthitim āha vikāra—the changes of material existence; a—not; varti—existing; ca—and; tathā—so; hi—because; sthitim—situation; āha—says. Furthermore it is changeless, for it describes that condition. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "vikāra" here refers to the six kinds of transformation, beginning with birth, that are present in the material world. These transformations do not effect the liberated soul. Neither do these transformations affect the supremely pure Personality of Godhead, his transcendental abode, or anything else that has transcendental qualities like those of the Supreme Lord. Aware of what is the truth about all these worlds, the liberated soul may observe them but he does not really reside in them. The word "hi" in this sūtra means, “because". The true nature of the liberated soul is described (sthitim āha) in the following words of Kaṭha Upaniṣad (2.2.1): puram ekādaśa-dvāram ajasyāvakra-cetasaḥ anuṣṭhāya na śocati vimuktaś ca vimucyate "Although he resides in the city of eleven gates, the city of the unborn and pure-hearted Supreme, he does not lament. He is free. He is liberated." Although his spiritual form seems to be covered, the soul enlightened with transcendental knowledge is liberated in truth. Although he seems to reside in the world of the three modes, he is liberated. That is the meaning of this verse. In these two ways he is liberated. He has directly attained the goal of life. The covering of material life is like a garland of clouds. It covers the eyes of the conditioned souls, but it does not cover the Supreme Personality of Godhead. In Śruti-śāstra it is said: vilajjamānayā yasya sthātum īkṣā-pathe 'muyā vimohita vikantthante mamāham iti durdhiyaḥ

"The illusory energy of the Lord cannot take precedence, being ashamed of her position. But those who are bewildered by her always talk nonsense, being absorbed in thoughts of It is I' and It is mine'."* Therefore the clouds (of material illusion) can never really cover the sun (of the Supreme Personality of Godhead). Here someone may object: The goal of life is to make manifest the true nature of the individual spirit soul, who is blissful, whose desires are all at once fulfilled, and who has a host of transcendental virtues. That is enough. Why should one labor to understand the Supreme Lord also? If this is said, the author of the sūtras gives the following reply. Sūtra 20 darśayataś caivaṁ pratyakṣānumāne darśayataḥ—they show; ca—also; evam—thus; pratyakṣa—direct perception; anumāne—and logic. Direct perception and logic both reveal it. Purport by Śrīla Baladeva Vidyābhūṣaṇa Although he has the transcendental qualities already described, because he is atomic in size the liberated soul does not, by himself, have bliss that is limitless. It is when he associates with the Supreme Personality of Godhead that the liberated soul attains limitless 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."* Also, in the Bhagavad-gītā (14.27), Lord Kṛṣṇa explains: brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca

śāśvatasya ca dharmasya sukhasyaikāntikasya ca "And I am the basis of the impersonal Brahman, which is immortal, imperishable, and eternal, and is the constitutional position of ultimate happiness."* This is like a poor man who takes shelter of a rich man and becomes wealthy. Here someone may object: in the Muṇḍaka Upaniṣad (3.1.3) it is said: nirañjanaḥ paramaṁ sāmyam upaiti "Freed from matter, the liberated soul becomes equal to the Supreme." The Śruti-śāstra thus explains that the liberated soul is equal to the Supreme. What is the use, then, of even using the word, "the Supreme Lord"? The so-called atomic nature of the individual soul is only a figure of speech. The truth is that the individual soul is all-pervading. If this is said, then the author of the sūtras gives the following reply. Sūtra 21 bhoga-mātra-sāmya-liṅgāc ca bhoga—enjoyment; mātra—only; sāmya—equality; liṅgāt—by the sign; ca— also. Also because of the indication that the equality is only in enjoyment. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "ca" (also) is used here for emphasis. As a frog jumps, so the word "na" (not) should jump into this sūtra from sūtra 18. In the Taittirīya Upaniśād (2.1.1) it is said: so 'śnute sarvān kāmān saha brahmaṇā vipaścitā

॥ श्रीब्रह्मसूत्रम् ॥ ॥ चतुर्थोऽध्यायः — चतुर्थः पादः ॥ (पूर्वानुवृत्तिः — सूत्र २१ का भाष्य-उपसंहार) श्रुति-वचनम्: "सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति।" (तैत्तिरीयोपनिषद् २।१।१) हिन्दी अनुवाद: "मुक्त जीवात्मा सर्वज्ञ परब्रह्म के साथ समस्त दिव्य आनन्दों का उपभोग करता है।" भाष्य-विवरणम्: उपनिषद् का यह कथन कि मुक्त आत्मा भगवान् के तुल्य है, केवल दिव्य आनन्द के भोग के विषय में ही लागू होता है। स्वरूप अथवा ऐश्वर्य की दृष्टि से मुक्त आत्मा कभी भी परमेश्वर के समान नहीं हो सकता, यही इसका वास्तविक अर्थ है। यह आक्षेप पूर्व में ही सूत्र २।३।१९ में निरस्त किया जा चुका है। इस प्रकार यह सिद्ध हुआ कि परमेश्वर और व्यष्टि जीवात्मा की समानता केवल भोग-मात्र में है, उनके स्वरूप भिन्न हैं और यह भेद सर्वथा नित्य एवं सत्य है। ॥ एकादशम् अनावृत्यधिकरणम् ॥ अधिकरण ११: मुक्तात्मा का पुनः संसार में न लौटना श्रीमद्बलदेवविद्याभूषणविरचित-गोविन्दभाष्यावतरणिका: अब यह प्रतिपादित किया जाता है कि मुक्त जीवात्मा नित्य काल तक परम पुरुषोत्तम भगवान् के सान्निध्य में ही निवास करता है। विषयः: परमेश्वर के परम धाम में मुक्त जीवों के प्रवेश का निरूपण करने वाले समस्त शास्त्र-वचन यहाँ विचार के विषय हैं। संशयः: क्या मुक्त आत्मा आध्यात्मिक जगत् में नित्य निवास करता है अथवा वहाँ से उसकी कभी पुनरावृत्ति होती है? पूर्वपक्षः: पूर्वपक्षी का कथन है कि आध्यात्मिक जगत् (भगवद्धाम) भी स्वर्गलोक आदि लोकों के समान ही एक स्थान है। जैसे स्वर्गलोक से पुण्य क्षीण होने पर जीव का पतन हो जाता है, वैसे ही भगवद्धाम से भी जीव का पतन सम्भव है। अतः मुक्त आत्मा अनिवार्यतः नित्य काल तक आध्यात्मिक जगत् में स्थित नहीं रहता। सिद्धान्तः: इस पूर्वपक्ष का निराकरण करते हुए सूत्रकार भगवान् बादरायण अपना अन्तिम सिद्धान्त प्रस्तुत करते हैं— ॥ सूत्रम् २२ ॥ अनावृत्तिः शब्दादनावृत्तिः शब्दात् ॥ ४।४।२२ ॥ पदच्छेदः: अनावृत्तिः, शब्दात्, अनावृत्तिः, शब्दात्। सूत्रार्थः: शास्त्र-प्रमाण (शब्द) के आधार पर मुक्त जीवों की संसार में पुनरावृत्ति नहीं होती; शास्त्र-प्रमाण के आधार पर उनकी पुनरावृत्ति नहीं होती। (अध्याय तथा शास्त्र की समाप्ति सूचित करने के लिए पद की द्विरुक्ति की गई है।)

an—without; āvṛttiḥ—return; śabdāt—because of bthe scriptures. No return, because of the scriptures. No return, because of the scriptures. Purport by Śrīla Baladeva Vidyābhūṣaṇa A devotee who faithfully worships and serves the Supreme Lord and then goes to the Lord's spiritual world, never returns. How is that known? The sūtra explains, "śabdāt" (because of the scriptures). In the Chāndogya Upaniṣad (4.15.6) it is said: etena pratipadyamānā imaṁ mānavam āvartaṁ nāvartante "They who enter the spiritual world never return to the world of men." In the Chāndogya Upaniṣad (4.15.1) it is said: sa khalv eva vartayan yāvad āyuṣam brahmalokam abhisampadyate. na ca punar avartate. "Leaving this life, he enters the spiritual world. He never returns." In the Bhagavad-gītā (8.15 and 16) Lord Kṛṣṇa declares: mām upetya punar janma duḥkhālayam aśāśvatam nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ "After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.* ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna mām upetya tu kaunteya punar janma na vidyate "From the highest planet in the material world down to the lowest, all are

places of misery wherein repeated birth and death take place. But one who attains My abode, O son of Kuntī, never takes birth again."* In the Bhagavad-gītā (8.15 and 16) Lord Kṛṣṇa also declares: Here someone may express the following fear: Lord Hari is all-powerful, the master of all, perhaps at some point in time He may throw the liberated soul out of the spiritual world. Or perhaps the liberated soul may at some time voluntarily leave the spiritual world. There is no need to fear in this way, for Lord Kṛṣṇa has explained in Bhagavad- gītā (7.17): priyo hi jñānino tv artham ahaṁ sa ca mama priyaḥ "of these, the wise one who is in full knowledge in union with Me through devotional service is the best. For I am very dear to him, and he is very dear to Me."* Lord Kṛṣṇa also declares in Śrīma-Bhāgavatam (9.4.68): sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham "The pure devotee is always in the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them."* In these words the mutual love of the Lord and His devotee is described. In Śrīmad-Bhāgavatam (9.4.65) Lord Kṛṣṇa declares: ye dārāgāra-putrāptān prāṇān vittam imaṁ param hitvā māṁ śaraṇaṁ yātāḥ kathaṁ tāṁs tyaktum utsahe "Since pure devotees give up their homes, wives, children, relatives, riches, and even their lives simply to serve Me, without any material improvement in this life or in the next, how can I give up such devotees at any time?"*

In Śrīmad-Bhāgavatam (2.8.6) it is also said: dhautātmā puruṣaḥ kṛṣṇa- pāda-mūlaṁ na muñcati mukta-sarva-parikleśaḥ panthāḥ sva-śaraṇaṁ yathā "A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Kṛṣṇa, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey."* In this way the scriptures explain that the Supreme Personality of Godhead will never abandon His devotee and the devotee will always ardently love the Supreme Personality of Godhead. The Supreme Personality of Godhead is always truthful and His desires are always at once fulfilled. He is an ocean of love for they who take shelter of Him. He washes away the ignorance that made His devotees turn from Him. Once He brings back to Himself His dear devotees, who are His parts and parcels, the Supreme Personality of Godhead will not again let them go. In the same way the individual soul, who had been searching for happiness and who finally has turned from the pathetic, wretched, pale reflection of happiness he had for many births sought in the material world in many ways, and who now, by the mercy of the bona-fide spiritual master has understood the truth of the Supreme Personality of Godhead, of whom he is a part and parcel, who now has no desire apart from the Supreme Lord, who is now purely engaged in devotional service to the Supreme Lord, and who has now attained the Supreme Lord, whose spiritual form is filled with limitless bliss, and who is the merciful friend and master, will never desire to leave such a Lord. In this way the truth is understood from the scriptures. This truth is understood only by taking shelter of the scriptures. The words of the sūtra are repeated to indicate the conclusion of the book. Epilogue samuddhṛtya yo duḥkha-paṅkāt sva-bhaktān nayaty acyutaś cit-sukhe dhāmni nitye priyān gāḍha-rāgāt tilārdhaṁ vimoktuṁ na svecchaty asāv eva su-jñair niṣevyaḥ Let the wise worship and serve Lord Govinda, the infallible Supreme Personality of Godhead, who lifts his devotees from the mud of material sufferings, takes them to His eternal and blissful spiritual abode, and out of deep love for them will not leave them for even half a moment.

śrīmad-govinda-pādā- ravinda-makaranda-lubdha-cetobhiḥ govinda-bhāṣyam etat pāṭhyaṁ śapatho 'rpito 'nyebhyaḥ Let they whose hearts are greedy to taste the honey of the lotus flower that is glorious Lord Govinda's feet study this Govinda-bhāṣya. Let a curse fall on the non-devotees who try to study it. vidyā-rūpaṁ bhūṣaṇaṁ me pradāya khyātiṁ ninye tena yo mām udāraḥ śrī-govindaḥ svapna-nirdiṣṭa-bhāṣyo rādhā-bandhur bandhurāṅgaṁ sa jīyāt All glories to graceful and handsome Lord Govinda, who is the dear friend of Śrī Rādhā, who kindly gave me the name Vidyābhūṣaṇa, and who spoke this commentary to me in a dream.