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

अतः यहाँ 'मनोमय' अवश्य ही परम पूज्य परमेश्वर ही हैं, जो कि उपासक जीव से सर्वथा भिन्न हैं। सूत्र ६ स्मृतेश्च ॥ १.२.६ ॥ स्मृतेः — स्मृति-शास्त्र के प्रमाण से; च — भी। और स्मृति-शास्त्र के वचन से भी (यही सिद्ध होता है)। श्रील बलदेव विद्याभूषण विरचित गोविन्द-भाष्य परमेश्वर जीव से भिन्न हैं, इस सिद्धान्त की पुष्टि भगवद्गीता (१८.६१) के निम्नलिखित वचन से भी होती है: ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया ॥ "हे अर्जुन! परमेश्वर समस्त जीवों के हृदय-देश में स्थित हैं और भौतिक प्रकृति रूपी यन्त्र पर आरूढ़ सभी जीवों को अपनी माया से परिभ्रमण करा रहे हैं।" पूर्वपक्ष (शङ्का): छान्दोग्योपनिषद् (३.१४.३) में मनोमय का वर्णन इन शब्दों में मिलता है: "एष म आत्मान्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा" (हृदय के भीतर स्थित यह आत्मा धान अथवा जौ के दाने से भी अधिक सूक्ष्म है)। इस श्रुति से स्पष्ट होता है कि अत्यन्त सूक्ष्म परिमाण होने के कारण मनोमय अवश्य ही 'जीव' होना चाहिए, परमेश्वर नहीं। सूत्र ७ अर्भकौकस्त्वात्तद्व्यपदेशाच्च नेति चेन्न निचाय्यत्वादेवं व्योमवच्च ॥ १.२.७ ॥ अर्भक — अल्प/सूक्ष्म; ओकस्त्वात् — स्थान/आश्रय होने से; तत् — उसका; व्यपदेशात् — निर्देश/वर्णन होने से; च — और; न — नहीं; इति — ऐसा; चेत् — यदि कहें तो; न — ऐसा नहीं है; निचाय्यत्वात् — ध्यान/उपासना के प्रयोजन से; एवम् — इस प्रकार; व्योमवत् — आकाश के समान; च — भी।

If it be said that the word "manomaya" here cannot refer to Brahman because here it is said that the residence of "manomaya" is very tiny, then I say no because Brahman should be meditated on in this way and because in the same passage the "manomaya" is said to be as great as the sky. Purport by Śrīla Baladeva Vidyābhūṣaṇa For these two reasons it cannot be said that the manomaya is not the Supreme Personality of Godhead. In this passage from Chāndogya Upaniṣad the manomaya is said to be greater that the entire Earth planet. The text says jyāyān antarīkṣāt (He is greater than the sky). Because the Supreme Brahman is all-pervading the word vyomavat (like the sky) is used in this sūtra. How may these two statements (that Brahman is very small and very great) be reconciled? To answer this question he says nicāyyatvād evam (Because Brahman should be meditated on in this way). This means that it is said that Brahman is very small so He may become the object of meditation. This means that when in the Vedic literatures it is said that the infinite, all-pervading Supreme Personality of Godhead is as small as the distance bewteen the thumb and forefinger or some other very small distance, in some instances it is meant to be taken figuratively and in other places literally. In the first instance (figuratively) the devotee meditates on the Lord in his heart and in the second (literally) by His inconceivable potencies, the Lord personally appears in the heart out of kindness to His devotee. Although the Supreme Lord has only one original form, He still manifests in many different forms to His devotees. This is described in the smṛti-śāstra in the words eko 'pi san bahudhā yo 'vabhāti (Although He is one He manifests in many forms). Because of His inconceivable potency the Supreme Lord, although He is all-pervading, may become as small as an atom. This will be described (later in this book) in the section (Sūtra 25) describing Vaiśvānara. In this way when the Supreme Personality of Godhead is manifested in a very small form, as the size of an atom or the distance between the thumb and forefinger, that very small size is present everywhere, so in this way also the Supreme Lord is all-pervading. Someone may object: If the Paramātmā is then also present within the material body just as the jīva is, then, because of His contact with the body the Paramātmā must also feel all the pleasures and sufferings of the body just as the jīva does. To answer this he says: Sūtra 8 sambhoga-prāptir iti cen na vaiśeṣyāt

sambhoga—of enjoyment; prāptir—attainment; iti—thus; cet—if; na—not; vaiśeṣyāt—because of the difference. If it is said that (the Paramātmā in the heart also) experiences (the pains and) pleasures (of the material body), then I say no because there is a great difference (between Him and the jīva). Purport by Śrīla Baladeva Vidyābhūṣaṇa In the word sambhoga the prefix sam means "with" as it also does in the word samvāda (with+words=conversation). Therefore this sūtra states that the Supreme Personality of Godhead does not enjoy with (the jīva). Why? Because there is a difference between them. This is the meaning: mere contact with a certain body does not by itself bring suffering and enjoyment. Being under the dominion of karma is the real cause of material suffering and enjoyment. The Supreme Personality of Godhead is not under the power of the law of karma. This is described in the Muṇḍaka Upaniṣad (3.1.1): anaśnann anyo 'bhicākaśīti (Two birds sit in the metaphorical tree of the material body. One bird eats. The other bird does not eat, but only looks) and in the Bhagavad-gītā (4.14), where Lord Kṛṣṇa says: na māṁ karmāṇi limpanti na me karma-phale spṛhā (There is no work that affects me; nor do I aspire for the fruits of action). Adhikaraṇa 2 The Eater is Brahman Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya: The Kaṭha Upaniṣad (1.2.25) says: yasya brahma ca kṣātraṁ ca ubhe bhavataḥ odanaḥ mṛtyur yasyopasecanaṁ ka itthā veda yatra saḥ "There is a person for whom the brāhmaṇas and kṣatriyas are food and death is the sauce. Who knows where this person is?" Saṁśaya: Here the words odana (food) and upasecana (sauce) indicate an eater.

अत्ताधिकरणम् संशयः अत्ता कः? किमग्निः, उत जीवः, अथवा परमपुरुषः परमेश्वरः? पूर्वपक्षः अत्र विशेषहेतोरभावादग्निरत्ता स्यात्, प्रश्नप्रतिवचनयोस्तथैवोपलम्भात्। "अग्निरन्नादः" (बृहदारण्यकोपनिषत् १.४.६) इति श्रुतेरग्निरैवात्ता भवितुमर्हति। अथवा जीव एवात्ता स्यात्, यतो हि भोक्तृत्वं क्रियारूपं भवति, जीवाश्च कर्मफलं भुञ्जते, ईश्वरस्तु अकर्ता अभोक्ता च वर्तते। श्रुतिश्च तयोर्भेदं दर्शयति— "द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते। तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति॥" (मुण्डकोपनिषत् ३.१.१, कठोपनिषत् ३.१)। तस्मात् जीव एवात्ता इति पूर्वपक्षे प्राप्ते ब्रूमः— सिद्धान्तः सूत्रम् ९ अत्ता चराचरग्रहणात् ॥ १।२।९ ॥ पदच्छेदः अत्ता, चराचर-ग्रहणात्। पदार्थः अत्ता = सर्वस्य भोक्ता संहर्ता (परब्रह्म); चराचर-ग्रहणात् = चराचरात्मकस्य सर्वस्य प्रपञ्चस्य संहार्यत्वेन ग्रहणात्। सूत्रार्थः अत्ता परमेश्वर एव, यतः स्थावर-जङ्गमात्मकं कृत्स्नं जगत् तस्य भोजनरूपेण (संहर्तव्यत्वेन) गृह्यते। श्रील-बलदेवविद्याभूषण-विरचितं गोविन्दभाष्यम् अत्ता परमपुरुष एवात्र ग्राह्यः। कुतः? "चराचरग्रहणात्"। कठवल्ल्यन्ते श्रूयते—"यस्य ब्रह्म च क्षत्रं चोभे भवत ओदनः। मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः॥" (कठोपनिषत् १.२.२५)। अत्र ब्रह्मक्षत्रशब्देन कृत्स्नं चराचरं जगत् ओदनत्वेन निर्दिश्यते, मृत्युश्चोपसेचनत्वेन। उपसेचनं नाम यत् स्वयं भुज्यमानं सद् अन्यस्यापि भोजनहेतुर्भवति। कृत्स्नस्य प्रपञ्चस्य मृत्यूपसिक्तस्य संहारलक्षणं भक्षणं परमेश्वरं विना नान्यस्य सम्भवति। अतो जगत्प्रलयकर्ता परमेश्वर एवात्रात्ता। न च "अनश्नन्नन्यो अभिचाकशीति" इति श्रुतिविरोधः, तस्याः कर्मफलभोगनिषेधपरत्वात्, परमेश्वरस्य प्राकृतकर्मफलाशनाभावेऽपि संहाराख्यमदनीयमत्तृत्वं स्वाभाविकमेवेति सिद्धम्। हिन्दी-अनुवाद एवं व्याख्या संशय: प्रस्तुत प्रसंग में 'अत्ता' (भक्षण करने वाला) कौन है? क्या वह अग्नि है, जीव है, अथवा परब्रह्म परमेश्वर? पूर्वपक्ष: कोई स्पष्ट विनियामक न होने से तथा बृहदारण्यक उपनिषद् (१.४.६) में "अग्निरन्नादः" (अग्नि अन्न खाने वाला है) कहे जाने से अग्नि ही अत्ता है। अथवा जीव ही अत्ता है, क्योंकि खाना एक कर्म है और मुण्डकोपनिषद् (३.१.१) तथा कठोपनिषद् (३.१) के अनुसार दो सखा पक्षियों में से एक (जीव) कर्मफल रूपी पिप्पल खाता है और दूसरा (ईश्वर) केवल साक्षी रहता है। सिद्धान्त: सूत्र ९: अत्ता चराचरग्रहणात् (१.२.९) भावार्थ: अत्ता परमेश्वर ही है, क्योंकि यहाँ सम्पूर्ण चराचर (चर और अचर जगत) का संहार रूपी भोजन के रूप में ग्रहण हुआ है। श्रील बलदेव विद्याभूषण के तात्पर्य का अनुवाद: कठोपनिषद् (१.२.२५) में कहा गया है—"जिसके लिए ब्रह्म और क्षत्रिय दोनों भात (ओदन) हैं तथा मृत्यु जिसका उपसेचन (शाक/व्यंजन) है, वह परमात्मा जहाँ है उसे इस प्रकार यथार्थतः कौन जान सकता है?" यहाँ ब्रह्म और क्षत्र समग्र ब्रह्माण्ड के उपलक्षक हैं। मृत्यु रूपी उपसेचन से युक्त सम्पूर्ण विश्व का संहार-रूपी ग्रास परमेश्वर के अतिरिक्त अन्य कोई नहीं कर सकता। "अनश्नन्" (न खाता हुआ) इत्यादि श्रुति केवल जीव के प्राकृत कर्मफल-भोग का ईश्वर में निषेध करती है, उसके अलौकिक सर्वसंहारक अत्तृत्व का नहीं।

Sūtra 10 prakaraṇāt—because of the context; ca—also. This is also confirmed by the context. Purport by Śrīla Baladeva Vidyābhūṣaṇa That this passage refers to the Supreme Personality of Godhead is also confirmed by the following statement of Kaṭha Upaniṣad (1.2.20): aṇor aṇīyān mahato mahīyān "The Supreme Personality of Godhead is smaller than the smallest and greater than the greatest."* This is also confirmed by the following words of smṛti-śāstra: atāsi lokasya carācarasya "You are the eater of this complete cosmic manifestation, of the moving and the non-moving." Adhikaraṇa 3 The Associate in the Cave is Brahman Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya: The Kaṭha Upaniṣad (1.3.1) states: ṛtaṁ pibantau sukṛtasya loke guhāṁ praviṣṭau parame parārdhe chāyā-tapau brahma-vido vadanti pañcāgnayo ye ca triṇāciketāḥ "Two persons drink the results of karma in cave of the heart. They who know

Brahman, they who keep the five sacred fires, and they who perform the three nāciketa sacrifices say these two persons are shade and light." Saṁśaya: In this passage a companion to the jīva, who experiences the results of karma, is described. This companion may be interpreted to be either intelligence, life-breath, or the Supreme Personality of Godhead. Pūrvapakṣa: The companion here must be either intelligence or life-breath for they assist the jīva as he experiences the results of karma. The companion cannot be the Supreme Personality of Godhead for the Supreme Lord never experiences the results of karma. Therefore the companion must be either intelligence or life- breath. Siddhānta: The conclusion follows. Sūtra 11 guhāṁ praviṣṭāv ātmānau hi tad darśanāt guhām—in the cave; praviṣṭāu—entered; ātmānau—two selves; hi—indeed; tat— that; darśanāt—because of being seen in other passages of Vedic literature. The two persons that have entered the cave of the heart are the two selves (the Supreme Personality of Godhead and the jīva because this explanation is seen in Vedic literature. Purport by Śrīla Baladeva Vidyābhūṣaṇa The two persons that have entered the cave of the heart are the jīva and the Supreme Personality of Godhead, not the jīva and intelligence, and not the jīva and the life-breath. Why? The sūtra says tad darśanāt (because this explanation is seen in Vedic literature). Š The Kaṭha Upaniṣad (2.1.7) says that the jīva has entered the cave of the heart: yā prāṇena sambhavaty aditir devatāmayī guhāṁ praviśya tiṣṭhantīṁ yā bhūtebhir vyajāyata "Accompanied by the life-breath and a host of powers, the jīva, who is the king of the senses, enters the cave of the heart." Another verse (Kaṭha Upaniṣad 1.2.12) says that the Supreme Personality of

Godhead has entered the cave of the heart: taṁ durdarśaṁ gūḍham anupraviṣṭaṁ guhāhitaṁ gahvareṣṭhaṁ purāṇam adhyātma-yogādhigamena devaṁ matvā dhīro harṣa-śokau jahāti "The Supreme Personality of Godhead, who is the oldest person, and who is worshiped in the jungle of this world, remains hidden in the cave of the heart. A wise man, meditating on Him in a trance of spiritual yoga, gives up all material joy and grief." The word hi (indeed) in this sūtra means "This is indeed corroborated by all the Purāṇas." The word pibantau (they both drink) in the passage of the Upaniṣad is used in the same sense as the phrase "the two parasol-bearers." Although only one of the pair carries the parasol, they are still known as "the two parasol-bearers." In the same way only one of the two "drinkers" here actually drinks. The word chāyā- tapau (shade and light) here means either that the knowledge of the two persons is different, or it means that one of the persons is bound to the cycle of repeated birth and death and the other is free from the cycle of repeated birth and death. Sūtra 12 viśeṣaṇāc ca viśeṣaṇāt—because of distinctive qualities; ca—also. Also because of the differences between them. Purport by Śrīla Baladeva Vidyābhūṣaṇa In this section of Kaṭha Upaniṣad the jīva and the Supreme Personality of Godhead are carefully distinguished, the jīva described as the meditater and the Supreme Personality of Godhead as the object of meditation. Thus is Kaṭha Upaniṣad 1.2.12 quoted above they are carefully distinguished: one as the meditater and the other as the object of meditation. In Kaṭha Upaniṣad 1.3.1 in the words chāyā-tapau (shade and light) they are again distinguished: one being all- knowing and the other having only a small sphere of knowledge. Kaṭha Upaniṣad 1.3.9 explains: vijñāna-sārathir yas tu

manaḥ-pragrahavān naraḥ so 'dhvanaḥ pāram āpnoti tad viṣṇoḥ paramaṁ padam "A person who has transcendental knowledge as his charioteer and who carefully holds the reins of the mind reaches the end of the path: the transcendental realm of Lord Viṣṇu." In these words they are again distinguished: one being the goal to be attained and the other the person who attains the goal. Adhikaraṇa 4 The Person in the Eye is the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya: Chāndogya Upaniṣad 4.15.1-2 says: ya eṣo 'ntar-akṣiṇi puruṣo dṛśyate sa eṣa ātmeti hovāca. etad amṛtam ayam etad brahma tad yad yad asmin sarpir vodakaṁ vā siñcati vartmani eva gacchati. etaṁ sampad-dhāma ity ācakṣate etaṁ hi sarvāṇi kāmāny abhisaṁyanti "He said: He who is seen in the eye is the ātmā. He is immortal, He is nectar. He is the greatest. Because He is present neither water nor liquid butter will stay on the eye, but both will slide from it. He is the abode of all opulences. For one who sees Him all desires are at once fulfilled." Saṁśaya: Is this person a reflection, a demigod, the jīva, or the Supreme Personality of Godhead? Pūrvapakṣa: It may be the first, for the observer sees himself reflected in another's eye. It may be the second because Bṛhad-āraṇyaka Upaniṣad (5.5.2) says: raśmibhir eṣo 'smin pratiṣṭhitaḥ (With the rays of sunlight the sun-god enters the eye). It may be the third because a person sees with his eyes, so he may also be the person in the eye. In this way the person in the eye is one of these three. Siddhānta: The conclusion follows. Sūtra 13 antara upapatteḥ

antaraḥ—the person within; upapatteḥ—because of reason. The person in (the eye is the Supreme Personality of Godhead) because (that conclusion is dictated) by reason. Purport by Śrīla Baladeva Vidyābhūṣaṇa The person in the eye is the Supreme Personality of Godhead. Why? The sūtra says upapatteḥ (because that conclusion is dictated by reason). This is so because of the proof given (in the quote from the Chāndogya Upaniṣad) in the description of the qualities beginning with being the Supreme Self(ātmā), immortality (amṛta), being the greatest (brahma), being untouched by material things, and being the abode of all opulences (sampad-dhāma). (These qualities can properly be attributed only to the Supreme Personality of Godhead.) Sūtra 14 sthānādi-vyapadeśāc ca sthāna—the place; ādi—beginning with; vyapadeśāt—because of the statement. ca—also. And also because of the teaching (in the scriptures that the Supreme Personality of Godhead is present) in this place and in other places as well. Purport by Śrīla Baladeva Vidyābhūṣaṇa That the Supreme Personality of Godhead is the controller who resides with the eye is described in Bṛhad-āraṇyaka Upaniṣad (3.7.18): yaś cakṣuṣi tiṣṭhaṁś cakṣuṣo 'ntaro yaṁ cakṣur na veda yasya cakṣur śarīraṁ yaś cakṣur antaro yam ayaty eṣa ta ātmāntaryāmy amṛtaḥ "He who stays in the eye, who is within, whom the eye does not know, who is the ultimate proprietor of the eye and the body, and who, residing within, controls the eye, is the immortal Supersoul, the Supreme Personality of Godhead who resides in the heart."

Sūtra 15 sukha-viśiṣṭābhidhānād eva sukha—by happiness; viśiṣṭa—distinguished; abhidhānāt—because of the description; eva—indeed. Also because He is described as (full of) bliss. Purport by Śrīla Baladeva Vidyābhūṣaṇa This sūtra refers to Chāndogya Upaniṣad (4.10.5), which says: prāṇo brahma kaṁ brahma khaṁ brahma (the Supreme Personality of Godhead is life. the Supreme Personality of Godhead is bliss. the Supreme Personality of Godhead is sky). The discussion of the Supreme Personality of Godhead that begins with these words continues through some paragraphs up to the paragraph under discussion (Chāndogya Upaniṣad 4.15.1), which describes the person in the eye. For this reason the person in the eye must be the Supreme Personality of Godhead. The interpolation of agni-vidyā between 4.10.5 and 4.15.1 does not break the context because agni-vidyā is a part of the discussion of the Supreme Personality of Godhead. The word viśiṣṭa (distinguished) in this sūtra means that the Supreme Personality of Godhead has all-knowledge and all other transcendental qualities. Sūtra 16 śrutopaniṣatka-gaty-abhidhānāc ca śruta—heard; upaniṣatka—Upaniṣad; gati—destination; abhidhānāt—because of the description; ca—also. And because of the description of the destination of they who hear the Upaniṣads. Purport by Śrīla Baladeva Vidyābhūṣaṇa

One who hears the Upaniṣads and understands the secret knowledge of the Vedas travels to the Supreme Personality of Godhead. Of the person who knows the person in the eye Upakośala Muni says arciṣam abhisambhavati (He attains the realm of light). Because these two persons (he who knows the secrets of the Vedas and he who knows the person in the eye) attain the same destination it must be understood that the person in the eye is the Supreme Personality of Godhead. Sūtra 17 anavasthiter asambhavāc ca netaraḥ anavasthiteḥ—because the abode is not eternal; asambhavāt—because of being impossible; ca—and; na—not; itaraḥ—anyone else. (The person in the eye) is not anyone else (but the Supreme Personality of Godhead) because (the others) do not stay always in the eye and because it casnnot be them (according to the context). Purport by Śrīla Baladeva Vidyābhūṣaṇa These other persons cannot be the person in the eye because none of them stay permanently in the eye and because non of them possess immortality or any of the other qualities attributed to the person in the eye. The Supreme Personality of Godhead is therefore the person in the eye referred to in this text. Adhikaraṇa 5 The Internal Ruler is the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya: Bṛhad-āraṇyaka Upaniṣad 3.7.18 says: yaḥ pṛthivyāṁ tiṣṭhan pṛthivyā antaro yaṁ pṛtivī na veda yasya pṛthivī śarīraṁ yaḥ pṛthivīm antaro yam ayaty eṣa ta ātmāntaryāmy amṛtaḥ

॥ श्रीमद्ब्रह्मसूत्रम् ॥ प्रथमाध्याये द्वितीयः पादः (अन्तर्याम्यधिकरणम् — अधि० ६, सूत्र १८) श्रुति-विषयवाक्यम् (बृहदारण्यकोपनिषद् ३.७.३) — "यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरः, यं पृथिवी न वेद, यस्य पृथिवी शरीरम्, यः पृथिवीमन्तरो यमयति, एष त आत्मान्तर्याम्यमृतः ॥" विषयवाक्य का हिन्दी अनुवाद — "जो पृथ्वी में स्थित रहकर भी पृथ्वी के भीतर रहता है, जिसे पृथ्वी नहीं जानती, पृथ्वी जिसका शरीर है, तथा जो भीतर रहकर पृथ्वी का नियमन करता है; वही तुम्हारा आत्मा, अन्तर्यामी और अमृतस्वरूप परमात्मा है।" संशयः — इस श्रुति-वचन में पृथ्वी आदि के भीतर रहने वाला तथा उनका नियन्ता कहा गया 'अन्तर्यामी' प्रधान (प्रकृति) है, जीव है अथवा श्रीभगवान् (परमेश्वर)? पूर्वपक्षः — यहाँ अन्तर्यामी 'प्रधान' (प्रकृति) होना चाहिए; क्योंकि प्रधान पृथ्वी आदि समस्त विकारों का उपादान कारण होने से उनके भीतर अनुस्यूत रहता है। कार्य में कारण ही नियन्ता रूप से प्रविष्ट होता है। अतः प्रधान ही पृथ्वी का नियन्ता है। सर्वव्यापक होने से इसे 'आत्मा' और नित्य होने से 'अमृत' कहा गया है। अथवा यहाँ अन्तर्यामी कोई सिद्ध 'जीव' (योगी) हो सकता है; क्योंकि योगबल से सूक्ष्म होकर सर्वत्र प्रविष्ट होना और अदृश्य रहना योगी के लिए सम्भव है। अतः प्रत्यक्ष अर्थ में 'आत्मा' और 'अमृत' शब्द जीव पर ही घटित होते हैं। इस प्रकार अन्तर्यामी या तो प्रधान है अथवा कोई जीव। सिद्धान्तः — इस पूर्वपक्ष का समाधान करते हुए भगवान् बादरायण अग्रिम सूत्र प्रस्तुत करते हैं — सूत्रम् १८ — अन्तर्याम्यधिदैवादिषु तद्धर्मव्यपदेशात् ॥ १।२।१८ ॥ पदच्छेदः — अन्तर्यामी, अधिदैवादिषु, तद्धर्मव्यपदेशात्। पद-विभाग एवं शब्दार्थ — अन्तर्यामी = सर्वान्तर्यामी (परमेश्वर ही है); अधिदैवादिषु = आधिदैविक, आधिभौतिक तथा आध्यात्मिक आदि समस्त स्थानों में; तद्धर्मव्यपदेशात् = उसके (परमेश्वर के ही) असाधारण धर्मों का कथन होने से। सूत्रार्थ (हिन्दी अनुवाद) — अधिदैव आदि समस्त तत्त्वों में स्थित जो 'अन्तर्यामी' है, वह परमेश्वर ही है; क्योंकि इस प्रकरण में उसी परमेश्वर के धर्मों का कथन किया गया है। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् — बृहदारण्यकोपनिषदि यः पृथिव्यादिषु अन्तर्यामी निर्दिष्टः, स साक्षात् श्रीभगवान् पुरुषोत्तम एव। कुतः? 'तद्धर्मव्यपदेशात्'—तस्यैव परमेश्वरस्य धर्माणां व्यपदेशात् प्रतिपादनात्। अत्र पृथिव्यादि-समस्त-प्रकृत्यन्तर्वर्तित्वम्, तैश्चाविज्ञेयत्वम्, सर्वाध्यक्षत्वम्, सर्वव्यापकत्वम्, सर्वज्ञत्वम्, आनन्दमयत्वम्, अमृतत्वं च परब्रह्मण एव असाधारणाः धर्माः निर्दिश्यन्ते। गोविन्दभाष्य-भावार्थ एवं व्याख्या — बृहदारण्यक उपनिषद् के इस संदर्भ में वर्णित अन्तर्यामी स्वयं परम पुरुष भगवान् ही हैं। ऐसा क्यों? क्योंकि सूत्र कहता है—'तद्धर्मव्यपदेशात्' अर्थात् उस परमेश्वर के ही स्वाभाविक धर्मों का यहाँ निरूपण हुआ है। यहाँ जो लक्षण बताए गए हैं—जैसे पृथ्वी आदि समस्त जड़ तत्त्वों के भीतर अधिष्ठित रहना, उन तत्त्वों द्वारा अज्ञेय होना, सम्पूर्ण जगत् का एकच्छत्र परम नियन्ता होना, सर्वव्यापी, सर्वज्ञ, परम आनन्दमय और अमृतस्वरूप होना— ये सभी दिव्य धर्म केवल परमब्रह्म परमात्मा के ही हैं, वे न तो जड़ प्रधान (प्रकृति) में सम्भव हैं और न ही परिच्छिन्न जीव में।

and eternal, are all qualities of the Supreme Personality of Godhead. Sūtra 19 na ca smārtam atad-dharmābhilāpāt na—not; ca—and; smārtam—what is taught in the smṛti; atad—not of it; dharma—the qualities; abhilāpāt—because of description. The ruler within is not (the pradhāna, which is) described in the smṛti, because the qualities (mentioned in this passage) cannot be attributed (to pradhāna). Purport by Śrīla Baladeva Vidyābhūṣaṇa For these reasons it may not be said that the pradhāna, which is described in the smṛti, is the ruler within. Why? The sūtra says atad-dharmābhilāpāt (because the qualities mentioned in this passage cannot be attributed to it. The Bṛhad-āraṇyaka Upaniṣad (3.7.23) says: adṛṣṭo draṣṭā aśruto śrotā amato mantā avij{.sy 241}āto vijñātā nānyato 'sti draṣṭā nānayto 'sti śrotā nānyato 'sti mantā nānyato 'sti vijñātaisa ta ātmāntaryāmy amṛta ito 'nyat smārtam "Unobserved, He is the observer. Unheard, He is the hearer. Inconceivable, He is the thinker. Unknown, he is the knower. There is no other observer. There is no other hearer. there is no other thinker. There is no other knower. he is the Supreme Personality of Godhead, the eternal ruler within. (The pradhāna) described in the smṛti is different from Him." The list of qualities here, beginning with being the observer, may be attributed to the Supreme Personality of Godhead only. Sūtra 20 śārīraś cobhaye 'pi hi bhedenainam adhīyate śārīraḥ—the jīva; ca—also; ubhaye—in bothe recensions; api—also; hi—indeed;

bhedena—by the difference; enam—this; adhīyate—is read. The ruler within is not a jīva because in both (recensions of the Upaniṣad) the jīva is described as different from Him. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word na (not) from the preceding sūtra should be understood in this sūtra also. For the reasons already given it cannot be said that a jīva who is a great yogī is the ruler within. Why? The sūtra answers hi, which means "because," ubhaye (in both), which means "in both the Kāṇva and Mādhyandina recensions of the Upaniṣad," enam (He), which means "the ruler within," bhedena adhīyate (is described as different). (The Kāṇva recension gives) yo vijñānam antaro yamayati (The transcendental knowledge that rules within) and (the Mādhyandina recension, gives) ya ātmānaṁ antaro yamayati (The Supreme Personality of Godhead who rules within). In both readings is a clear distinction between the ruler and the ruled. Therefore the ruler within is Lord Hari, the Personality of Godhead. In the Subāla Upaniṣad the Kaṭhas say: pṛthivy-ādīnām avyaktākṣarāmṛtāntānāṁ śrī-nārāyaṇo 'ntaryāmī (Lord Nārāyaṇa is the ruler within the earth and other elements, within the unmanifested pradhāna, and within the unchanging, eternal jīva). The Brāhmaṇas say: antaḥ-śarīre nihito guhāyām (The Supreme Personality of Godhead stays in the heart of the jīva), aja eko nityaḥ (The Supreme Personality of Godhead is unborn, eternal, and one without a second), and yasya pṛthivī śarīraṁ yaḥ pṛthivīm antare sañcaran yaṁ pṛthivī na veda (The earth is His body. He stays within the earth. The earth does not understand Him, the Supreme Personality of Godhead). Adhikaraṇa 6 "Akṣara" is the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya: The Muṇḍaka Upaniṣad (1.1.5-6) says: atha parā yayā tad akṣaram adhigamyate. yat tad adreśyam agrāhyam agotram avarṇam acakṣuḥ-śrotraṁ tad apāṇi-pādaṁ nityaṁ vibhuṁ sarva-gataṁ su-sūkṣmaṁ tad avyayaṁ yad bhūta-yoniṁ paripaśyanti dhīrāḥ

श्रुति-वचनम् (मुण्डकोपनिषत् १।१।६) — यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णमचक्षुःश्रोत्रं तदपाणिपादम् । नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः ॥ हिन्दी-अनुवाद : "यहाँ वह परा विद्या वर्णित है जिससे परब्रह्म परमात्मा का बोध होता है। धीर ज्ञानी पुरुष उस तत्त्व का सर्वत्र साक्षात् दर्शन करते हैं जो अदृश्य (नेत्रों से न दिखने वाला), अग्राह्य (कर्मेंद्रियों से न पकड़ा जाने वाला), गोत्र-हीन, वर्ण-हीन, चक्षु-श्रोत्र-रहित, हाथ-पैर से रहित, नित्य, सर्वसमर्थ (विभु), सर्वव्यापी, अतीव सूक्ष्म, अविनाशी तथा समस्त भूत-प्राणियों का मूल कारण (योनि) है।" तदनन्तर मुण्डकोपनिषत् (२।१।२) में भी कहा गया है — दिव्यो ह्यमूर्तः पुरुषः सबाह्याभ्यन्तरो ह्यजः । अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात्परतः परः ॥ हिन्दी-अनुवाद : "वह दिव्य पुरुष अमूर्त (प्राकृत आकार-रहित), बाहर और भीतर सर्वत्र विद्यमान, अजन्मा, प्राण-रहित, मन-रहित, परम शुद्ध तथा अक्षर (प्रकृति/अव्याकृत) से भी परे श्रेष्ठतर है।" संशय : क्या ये दोनों वाक्य पहले प्रधान (प्रकृति) और तदनन्तर पुरुष (जीव) का वर्णन करते हैं, अथवा ये परमपुरुष भगवान् (परब्रह्म) का प्रतिपादन करते हैं? पूर्वपक्ष : इन वाक्यों में साक्षात् द्रष्टा होने अथवा चेतन के अन्य विशिष्ट गुणों का स्पष्ट कथन नहीं है, तथा यहाँ 'भूतयोनि' (जगत का उपादान कारण) शब्द आया है जो प्रधान का ही बोधक है। अतः प्रथम वाक्य प्रकृति (अव्यक्त प्रधान) का निरूपण करता है और दूसरा वाक्य उस प्रकृति से श्रेष्ठ क्षेत्रज्ञ 'जीव-पुरुष' का वर्णन करता है। अतः यहाँ प्रधान और जीव ही विचारणीय विषय हैं। सिद्धान्त : इस संशय का समाधान निम्नाङ्कित सूत्र द्वारा किया जाता है — ॥ ब्रह्मसूत्रम् १।२।२१ ॥ अदृश्यत्वादिगुणको धर्मोक्तेः ॥ २१ ॥ पदच्छेद एवं शब्दार्थ : अदृश्यत्व-आदि-गुणकः — अदृश्यत्व (न दिखाई देना) आदि विशेष गुणों से युक्त परमेश्वर ही यहाँ प्रतिपाद्य है; धर्म-उक्तेः — क्योंकि आगे चलकर उसी परब्रह्म के असाधारण धर्मों का कथन किया गया है। सूत्रार्थ : (उपर्युक्त मुण्डक-वाक्यों में वर्णित) अदृश्यत्व आदि गुणों से सम्पन्न तत्त्व स्वयं परमेश्वर ही है, क्योंकि वहाँ सर्वज्ञता आदि उसी के असाधारण धर्मों का निरूपण हुआ है। श्रीमद्बलदेवविद्याभूषण-विरचितं गोविन्दभाष्यम् : दोनों ही श्रुति-वाक्यों में वर्णित अदृश्यत्व, सर्वगत्व, सर्वज्ञत्व आदि अनेक दिव्य धर्मों के कथन के कारण यहाँ केवल परब्रह्म श्रीभगवान् का ही प्रतिपादन सिद्ध होता है, प्रधान अथवा जीव का नहीं...

transcendental qualities, including invisibility, should be understood (to be the topic of discussion). Why? the sūtra says dharmokteḥ (because His qualities are described here). The Muṇḍaka Upaniṣad (1.1.9) says: yaḥ sarvajñaḥ sarvavid yasya jñānamayaṁ tapaḥ. tasmād etad brahma nāma- rūpam annaṁ ca jāyate "The Supreme Personality of Godhead knows everything. He knows everything. He is full of knowledge. From Him is born that Brahman that is the material form of this world." Because in the pasage of Muṇḍaka Upaniṣad (1.1.6) that begins divyo hy amūrtaḥ puruṣaḥ (The Supreme Person is transcendental and formlesss) the akṣara is described as possessing a host of transcendental qualities, which include omniscience, and because that akṣara is described as the ultimate goal of all knowledge, the akṣara must be the Supreme Personality of Godhead. Sūtra 22 viśeṣaṇa-bheda-vyapadeśābhyāṁ ca netarau viśeṣaṇa—modifiers; bheda—difference; vyapadeśābhyām—because of the description; ca—and; na—not; itarau—the other two. Because of the description of the qualities (of the akṣara) in these two (passages, the akṣara) cannot be the other two (pradhāna and jīva). Purport by Śrīla Baladeva Vidyābhūṣaṇa The other two, that is pradhāna and jīva, should not be thought (to be the topic of discussion here). Why? the sūtra says viśeṣaṇa (because of the description of the qualities). Because the description in Muṇḍaka Upaniṣad (1.1.9), beginning with the words yaḥ sarvajña (The Supreme Personality of Godhead knows everything), specifically identifies the akṣara as the Supreme Personality of Godhead, and because the description in Muṇḍaka Upaniṣad (1.1.6), beginning with the word divya (The Supreme Person is transcendental), identifies the akṣara as a being different from the jīva, therefore the akṣara mentioned in both passages must be understood to be the Supreme Personality of Godhead, the original cause of all causes.

सूत्र २३ रूपोपन्यासाच्च ॥ २३ ॥ पदच्छेद एवं शब्दार्थ: रूप — रूप का; उपन्यासात् — उल्लेख (प्रतिपादन) होने से; च — भी। सूत्रार्थ: और (श्रुति में उस अक्षर के) दिव्य रूप का उल्लेख होने के कारण भी (वह केवल परमात्मा ही है)। श्रील बलदेव विद्याभूषण विरचित गोविन्द-भाष्य (तात्पर्य): मुण्डक उपनिषद् (३.१.३) में कहा गया है: यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् । तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥ "जब साधक (द्रष्टा) उस सुवर्ण के समान कान्तिमान्, जगत् के कर्ता, नियन्ता (ईश), परम पुरुष तथा ब्रह्म (प्रकृति अथवा हिरण्यगर्भ) के मूल कारण परमात्मा का साक्षात् दर्शन करता है, तब वह ज्ञानी पुरुष पुण्य एवं पाप दोनों कर्म-बन्धनों को भस्म कर, निर्मल होकर परम समता (परम पद) को प्राप्त होता है।" क्योंकि यहाँ 'अक्षर' के रूप को समस्त कारणों के मूल कारण के रूप में इस प्रकार निरूपित किया गया है, अतः यहाँ 'अक्षर' का रूप केवल श्रीभगवान् (परम पुरुष) ही हो सकता है। यह 'अक्षर' न तो प्रधान (प्रकृति) हो सकता है और न ही बद्ध/मुक्त जीव। सूत्र २४ प्रकरणात् ॥ २४ ॥ पदच्छेद एवं शब्दार्थ: प्रकरणात् — प्रसंगवश / समग्र प्रकरण होने के कारण। सूत्रार्थ: प्रसंग (प्रकरण) के कारण भी (यहाँ 'अक्षर' शब्द से केवल परमेश्वर ही विवक्षित हैं)। श्रील बलदेव विद्याभूषण विरचित गोविन्द-भाष्य (तात्पर्य):

The meaning of this sūtra is clear. The smṛti-śāstra also confirms that this text refers to Lord Viṣṇu. The Viṣṇu Purāṇa (6.5.65-70) says: dve vidye veditavye iti cātharvaṇī śrutiḥ parayā tv akṣara-prāptiḥ ṛṅ-vedādi-mayī aparā yat tad avyaktam ajaram acintyam ajam avyayam anirdeśyam arūpaṁ ca pāṇipādādy-asaṁyutam vibhuṁ sarva-gataṁ nityaṁ bhūta-yonim akāraṇam vyāpya-vyāpyaṁ yataḥ sarvaṁ tad vai paśyanti sūrayaḥ tad brahma paramaṁ dhāma tad dhyeyaṁ mokṣa-kāṅkṣiṇām śruti-vākypditaṁ sūkṣmaṁ tad viṣṇoḥ paramaṁ padam tad eva bhagavad-vācyaṁ svarūpaṁ paramātmanaḥ vācako bhagavac-chabdas tasyādyasyākṣarātmanaḥ evaṁ nigaditārthasya sa-tattvaṁ tasya tattvataḥ jñāyate yena taj-jñānaṁ param anyat trayīmayam "The Ātharva Veda says there are two kinds of knowledge: superior and inferior. Superior knowledge is that which brings one to the eternal and inferior knowledge is the teaching of the Ṛg Veda and the other Vedas. The eternal is unmanifested, without decay, inconceivable, unborn, unchanging, without material form, without material hands or feet, all-powerful, all-pervading, eternal, the source of all living entities, causeless, present within everything, untouched by anything, and the source from which everything has come. Saintly persons see Him. He is the Supreme Personality of Godhead. He is the supreme abode. He is the object of meditation for they who yearn for liberation. He is described in the words of the Vedas. He is supremely subtle. He is Lord Viṣṇu. He is known as Bhagavān (the Supreme Personality of Godhead). He is the supreme Lord who has a transcendental form. He is Bhagavān. He is eternal. One who knows these truths

knows the truth. He knows the real truth. The inferior truth of the three Vedas is something else." Adhikaraṇa 7 "Vaiśvānara" is the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya: The Chāndogya Upaniṣad says (5.11.1): ko nu ātmā kiṁ brahmeti (Who is the ātmā? Who is the Supreme Personality of Godhead?), and (5.11.6) ātmānaṁ evaṁ vaiśvānaraṁ sampraty adhyeṣi tam eva no brūhi (You know about Vaiśvānara. Please describe Him.) and (5.18.1) yas tv enam evaṁ prādeśa-mātram abhivimānam ātmānaṁ vaiśvānaraṁ upāste sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣu ātmasu annam atti (One who meditates on Vaiśvānara, who is the size of the distance between the thumb and forefinger, and who is present in all worlds, in all elements, and in all hearts, eats food and is nourished.) and (5.18.2) etasya ha vā etasyātmano vaiśvānarasya mūrdhaiva su-tejāś cakṣur viśvarūpaḥ prāṇaḥ pṛthag- vartmā sandeho bahulo vastir eva vayiḥ pṛthivy eva pādāv ura eva vedir lomānir bahir hṛdayaṁ gārhapatyo mano 'nvāhāryapacana āsyaṁ āhavanīyaḥ (Heaven is the head of Vaiśvānara, the sun is His eye, the wind is His breath, the sky is His body, the oceans are His bladder, the earth is His feet, the sacrificial arena is His chest, the sacrificial grass is His head, the gārhapatya fire is His heart, the anvāhāryapacana fire is His mind, and the āhavanīya fire is His mouth). Saṁśaya: Is the Vaiśvānara the fire of digestion, the demigod Agni, the fire element, or Lord Viṣṇu? Pūrvapakṣa: The word vaiśvānara is commonly used in all these four meanings, so its meaning in this passage is unclear. Siddhānta: The conclusion follows. Sūtra 25 vaiśvānaraḥ sādharaṇa-śabda-viśeṣāt vaiśvānaraḥ—Vaiśvānara; sādharaṇa—common; śabda—word; viśeṣāt—because of the distinction.

Purport by Śrīla Baladeva Vidyābhūṣaṇa The word vaiśvānara here refers to Lord Viṣṇu. Why? The sūtra says sādhāraṇa- śabda-viśeṣāt (because the qualities described here are appropriate for the Lord). This is the meaning: Even though the word vaiśvānara has many meanings, here it means "Lord Viṣṇu." The description beginning with the phrase "Heaven is His head" clearly show that vaiśvānara here means Lord Viṣṇu. Also, the words ātmā and brahma generally refer to Lord Viṣṇu. The result one obtains by knowing vaiśvānara is the same as the result of knowing Lord Viṣṇu. The scriptures say yatheṣīkā tūlam (As reeds are burned by fire, so are sins burned into nothing by Vaiśvānara). This clearly shows that Vaiśvānara here is Lord Viṣṇu (for only Lord Viṣṇu has the power to negate sins). The word vaiśvānara is composed of the two words viśva (all) and nara (human beings), and thus means "He who is the resting place of all human beings." For these reasons the word vaiśvānara here must mean "Lord Viṣṇu." Furthermore, he says: Sūtra 26 smaryamāṇam anumānaṁ syād iti smaryamāṇam—described in the smṛti-śāstra; anumānaṁ—inference; syād—is; iti—thus. This may also be inferred from the statements of the smṛti-śāstra. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word iti here means "this is the reason." In Bhagavad-gītā (15.14), Lord Kṛṣṇa says: ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ "I am the vaiśvānara in the bodies of all living entities."* In these words the smṛti-śāstra affirms that the Vaiśvānara is Lord Viṣṇu. From this statement it may also be understood that the vaiśvānara in the Chāndogya