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

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.