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

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

Upaniṣad is also Lord Viṣṇu. Now he refutes the idea that vaiśvānara refers to the fire of digestion. Sūtra 27 śabdādibhyo 'ntaḥ pratiṣṭhānāc ca neti cen na tathā dṛṣṭy-upadeśād asambhavāt puruṣa-vidham api cainam adhīyate śabda—the words; ādibhyaḥ—beginning with; antaḥ—within; pratiṣṭhānāt— because of abiding; ca—and; na—not; iti—thus; cet—if; na—not; tathā—thus; dṛṣṭi— sight; upadeśāt—from the teaching; asambhavāt—because of being impossible; puruṣa—a person; vidham—the nature; api—also; ca—and; enam—Him; adhīyate— is read. If (it is said the "vaiśvānara" here) cannot (be Lord Viṣṇu) because many words here refute this idea and because (the "vaiśvānara" is said here) to reside in the heart, (then I say) no because the teaching (of the scriptures is that one should) meditate (on Lord Viṣṇu in the heart) in this way, because it is not possible (to interpret the word here to mean anything else), and because (the text here describes the {.sy 168}vaiśvānara") as a person with a humanlike form. Purport by Śrīla Baladeva Vidyābhūṣaṇa The objection may be raised: The vaiśvānara here cannot be Lord Viṣṇu. The text says ayam agnir vaiśvānaraḥ (This is the vaiśvānara fire). Because these words prove that vaiśvānara here means fire, the passage hṛdayaṁ gārhapatyo mano 'nvāhāryapacana āsyam āhvanīyaḥ (the gārhapatya fire is His heart, the anvāhāryapacana fire is His mind, and the āhavanīya fire is His mouth) presents the vaiśvānara as a group of three fires. The vaiśvānara is fire, and not Lord Viṣṇu, because vaiśvānara is said to be the resting place of prāṇa (breath) and again because the Vedas say vaiśvānara stays within the heart of the living entity. Here the sūtra answers this objection by saying cen na, which means "if it is said that the vaiśvānara is fire, then I say no." Why? The sūtra says tathā dṛṣṭy- upadeśād asambhavāt puruṣa-vidham api cainam adhīyate (because the teaching of the scriptures is that one should meditate on Lord Viṣṇu in the heart in this way, because it is not possible to interpret the word here to mean anything else, and because the text here describes the vaizvānara) as a person with a humanlike form). Tathā here means {.sy 168}by considering to be the fire of digestion," dṛṣṭi, means "meditation on Lord Viṣṇu," and asambhavāt means "it is not possible to interpret the word vaiśvānara to mean anything but Lord Viṣṇu because the text of the Upaniṣad says that heaven is the head of the vaiśvānara and the other parts of

जगत् वैश्वानर के शरीर के अन्य अंग हैं।" इसके अतिरिक्त, शतपथ- ब्राह्मण (१०.६.१.११) कहता है—"स यो ह्येतमेवाग्निं वैश्वानरं पुरुषविधं पुरुषेऽन्तः प्रतिष्ठितं वेद" (वह इस पुरुष-रूपी वैश्वानर अग्नि को जानता है जो जीवों के हृदय में स्थित है)। यदि 'वैश्वानर' शब्द का अर्थ केवल "अग्नि" किया जाए, तो यहाँ यह व्याख्या कि वैश्वानर जीवों के हृदय में निवास करता है, स्वीकार की जा सकती है, किन्तु यह कथन नहीं कि वैश्वानर पुरुष-रूपी (मानवाकार) है। यदि वैश्वानर का अर्थ भगवान् विष्णु किया जाए, तो ये दोनों ही कथन सुगमता से स्वीकार्य हो जाते हैं। इसके अनन्तर वे इस विचार का निराकरण करते हैं कि वैश्वानर का अर्थ अग्नि-देवता अथवा अग्नि-भूत (भौतिक तत्त्व) है। ॥ सूत्र २८ ॥ अत एव न देवता भूतं च ॥ २८ ॥ अतः एव — अतएव (पूर्वोक्त कारणों से ही); न — नहीं; देवता — अग्नि-देवता; भूतम् — भूताग्नि (अग्नि-तत्त्व); च — और; इन्हीं कारणों से "वैश्वानर" न तो अग्नि-देवता है और न ही भौतिक तत्त्व रूप अग्नि। श्रील बलदेव विद्याभूषण विरचित भाष्य (तात्पर्य) : पूर्वपक्षी का आक्षेप हो सकता है: अग्नि-देवता के अत्यन्त सामर्थ्यवान् एवं महान् होने के कारण यह कहा जा सकता है कि द्युलोक उनका सिर है तथा (जगत् के अन्य भाग उनके शरीर के अंग हैं), और यही बात अग्नि-तत्त्व के विषय में भी कही जा सकती है। ऐसा ऋग्वेद (१०.८८.३) के इस वर्णन के कारण है: "यो भानुना पृथिवीं द्याम् उतेमामाततान रोदसी अन्तरिक्षम्" (सूर्य रूप में अग्नि ने पृथिवी, द्युलोक तथा दोनों के मध्य स्थित सम्पूर्ण अन्तरिक्ष को व्याप्त किया है)। यद्यपि ऐसा कहा जाए, फिर भी हम 'न' (नहीं) कहते हैं। क्यों? सूत्र कहता है "अत एव" (इसी कारण से), जिसका अर्थ है "पूर्वोक्त हेतुओं के आधार पर वैश्वानर न तो अग्नि-देवता है और न ही अग्नि-तत्त्व।" ऋग्वेद के इस मन्त्र के शब्द केवल स्तुति (प्रशंसा) मात्र हैं। अवतरणिका : महर्षि जैमिनि के मत में 'अग्नि' शब्द भी साक्षात् "परम पुरुषोत्तम भगवान्" का ही वाचक है, ठीक वैसे ही जैसे 'वैश्वानर' शब्द। ॥ सूत्र २९ ॥ साक्षादप्यविरोधं जैमिनिः ॥ २९ ॥

sākṣāt—directly; api—also; avirodham—without contradiction; jaiminiḥ—Jaimini. Jaimini is of the opinion that the word "agni" may be interpreted to directly mean "The Supreme Personality of Godhead," and there is no inconsistency in this. Purport by Śrīla Baladeva Vidyābhūṣaṇa Just as the word vaiśvānara, interpreted to mean either "the leader (nara) of the world (viśva) or "the proprietor of all human beings (nara) in the universe (viśva)," is name of the Supreme Personality of Godhead, the original cause of all causes, in the same way the word agni, interpreted to mean "the leader of all," is also a name of Lord Viṣṇu. Jaimini Muni considers that there is no contradiction in these interpretations because they are based on the specific meanings of each word's component parts. The objector may say: How can the limitless Supreme Personality of Godhead become the size of the distance between the thumb and forefinger, (as vaiśvānara is said to be in this passage of the Upaniṣad)? To answer this question he says: Sūtra 30 abhivyakter ity āśmarathyaḥ abhivyakteḥ—because of manifestation; iti—thus; āśmarathyaḥ—Āśmarathya. Āśmarathya is of the opinion that the Supreme Personality of Godhead appears in this way (a size the distance between the thumb and forefinger) because He manifests Himself (in the heart of His devotee). Purport by Śrīla Baladeva Vidyābhūṣaṇa Lord Viṣṇu appears in this way in the hearts of His devotees, who have the eyes to see Him. This is the opinion of Āśmarathya.

Sūtra 31 anusmṛter iti bādariḥ anusmṛteḥ—because of meditation; iti—thus; bādariḥ—Bādari Muni. The Supreme Personality of Godhead is thought to be this small size because that conception is very convenient for meditation. This is the opinion of Bādari. Purport by Śrīla Baladeva Vidyābhūṣaṇa Because the Supreme Lord is meditated as residing in the heart, and because the heart itself is the size of the distance between thumb and forefinger, the Lord is thought to be the size of the distance between thumb and forefinger also. Sūtra 32 sampatter iti jaiminis tathā hi darśayati sampatteḥ—because of transcendental opulences; iti—thus; jaiminiḥ—Jaimini; tathā—in this way; hi—because; darśayati—the śruti-śāstra declares. (The Supreme Personality of Godhead can assume this very small size) because of His transcendental powers and opulences. This is the opinion of Jaimini. (It is known that the Supreme Personality of Godhead assumes this very small size) because śruti-śāstra reveals (this information). Purport by Śrīla Baladeva Vidyābhūṣaṇa The Supreme Personality of Godhead can become the size of the distance between the thumb and forefinger because of His sampatti, His transcendental opulence in the form of inconceivable potencies. This action does not limit or restrict the Lord in any way. Jaimini thinks in this way. Why? He says tathā hi darśayati (It is known that the Supreme Personality of Godhead assumes this very small size because śruti-śāstra reveals this information). The word hi here means