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

phases of time (past, present, and future), there is the mind. Sometimes the mind
is considered to have four aspects. In this way the actions of the mind are:
desiring, coming to conclusions, understanding one's identity, and thinking. To
perform these actions the mind is divided into the heart (manaḥ), intelligence
(buddhi), false-ego (ahaṅkāra), and thinking (citta). In this way there are eleven
senses.
Adhikaraṇa 3
The Senses Are Atomic in Size
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Next the author of the sūtras considers the question of the nature and size of
the senses.
Saṁśaya (doubt): Are the senses all-pervading or are they atomic?
Pūrvapakṣa (the opponent speaks): The senses must be all-pervading, for things
can be seen or heard from far away.
Siddhānta (conclusion): In the following words the author of the sūtras gives
his conclusion.
Sūtra 7
aṇavaś ca
aṇavaḥ—atoms; ca—and.
They are also atoms.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "ca" (also) is used here to indicate certainty. The eleven senses are
atomic in size. This is so because the Śruti-śāstra declares that the senses leave the

material body. Things can be heard from far away and in other ways be perceived
from far away because the quality, or power, of the senses extend beyond the
senses themselves. As the individual spirit soul is all-pervading within the material
body, from the head to the feet, so the senses can also act at a distance. In this way
the theory of saṅkhya philosophers, that the senses are all-pervading, is refuted.
Adhikaraṇa 4
The Principal Prāṇa (the Life-Force) Has an Origin
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In the Muṇḍaka Upaniṣad (2.1.3) it is said:
etasmāj jāyate prāṇaḥ
"From Him the prāṇa (life-force) is born."
Here the word "prāṇa" means "the principal prāṇa".
Saṁśaya (doubt): Is the principal prāṇa (life-force) created in the same way the
individual spirit soul is "created" or is this prāṇa created in the same way ether
and the other elements are created?
Pūrvapakṣa (the opponent speaks): The Śruti-śāstra declares:
naiṣa prāṇa udeti nāstam eti
"This prāṇa is never born and never dies."
The Smṛti-śāstra also declares:
yat-prāptir yat-parityāga
utpattir maraṇaṁ tathā
tasyotpattir mṛtiś caiva
kathaṁ prāṇasya yujyate

"Birth and death come and go. How can birth and death affect the prāṇa?"
Therefore it is concluded that the principal prāṇa is "created" in the same way
the individual spirit soul is "created".
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 8
śreṣṭhaś ca
śreṣṭhaḥ—the principal one; ca—also.
The principal one also.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The principal prāṇa (life-force) is created in the same way ether and the other
elements are created. This is confirmed in the words of the Muṇḍaka Upaniṣad
(2.1.3):
jāyate prāṇaḥ
"The prāṇa was created."
In its pratijñā statement the Muṇḍaka Upaniṣad declares:
sa idaṁ sarvam asṛjata
"He created everything."
To avoid contradicting these words it must be accepted that the principal prāṇa
was also created. For this reason the scriptural passages stating that the prāṇa was
never created should be understood allegorically and not literally. One prāṇa is
called the principal prāṇa because it maintains the material body. So its meaning
can be carried into the next sūtra, this sūtra is given separately and not joined to
the previous sūtra.

Adhikaraṇa 5
The Principal Prāṇa (Life-Force) Is Not Air
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now the nature of the principal prāṇa (life-force) will be examined.
Saṁśaya (doubt): is the principal prāṇa air alone, the vibration of air, the
activities of air, or a condition of air when it goes to another place? Which is it?
Pūrvapakṣa (the opponent speaks): It is the external element of air. This is
confirmed in the following statement of Bṛhad-āraṇyaka Upaniṣad (3.1.5):
yo 'yaṁ prāṇaḥ sa vāyuḥ
"The prāṇa is air."
Or, perhaps the principal prāṇa is the activities of air, the inhalation and
exhalation of breath. In this way it is proved that the principal prāṇa is air.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 9
na vāyu-kriye pṛthag upadeśāt
na—not; vāyu—air; kriye—action; pṛthak—different; upadeśāt—because of the
teaching.
It is neither air nor the activities of air, because the teaching is that it is
different.

Purport by Śrīla Baladeva Vidyābhūṣaṇa
The principal prāṇa (life-force) is neither air nor the movements of air. Why is
that? The sūtra explains: "Because the teaching is that it is different". The
previously quoted passage of the Muṇḍaka Upaniṣad (2.1.3) said that both air and
prāṇa are born from the Supreme. In this way it should be understood that air and
prāṇa are different, for they are mentioned separately. If air and prāṇa were
identical, then there would be no need to mention them separately in this passage.
If prāṇa were the movement of air then there would also be no need to mention
them both in this way. It is seen that the movements of fire and the other elements
are not separately mentioned in this passage. The statement of the Bṛhad-āraṇyaka
Upaniṣad, that "Prāṇa is air" means that prāṇa is a specific kind of air, and that
prāṇa is not a separate element, like fire and the other elements. That is the
meaning here.
In the Kapila-sūtra (2.31) it is said:
sāmānya-karaṇa-vṛttiḥ prāṇādyā vāyavaḥ pañca
"The five airs, beginning with prāṇa, perform that actions of the senses in
general."
Thus the saṅkhya philosophers claim that prāṇa performs the actions of all the
senses. This cannot be, for it is not possible for the single prāṇa to perform all the
actions of all the senses.
Adhikaraṇa 6
The Principal Prāṇa (Life-Force) Is An Instrument Used By the Soul
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In the Bṛhad-āraṇyaka Upaniṣad it is said:
supteṣu vāg-ādiṣu prāṇa eko jāgarti. prāṇa eko mṛtyunānāptaḥ. prāṇaḥ samvargo
vāg-ādīn samvṛṅkte. prāṇa itarān prāṇān rakṣati māteva putrān.

"When speech and the other senses sleep, prāṇa alone remains awake. Prāṇa
alone is untouched by death. Prāṇa controls speech and the other senses. As a
mother protects her children, so one prāṇa protects the other prāṇas."
Saṁśaya (doubt): Is this principal prāṇa identical with the independent spirit
soul residing in the material body or is this principal prāṇa an instrument that
assists the spirit soul?
Pūrvapakṣa (the opponent speaks): Because the Śruti-śāstra describes this prāṇa
as having many powers and glories, therefore this principal prāṇa is the
independent spirit soul.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 10
cakṣur-ādi-vat tu tat saha śiṣṭhyādibhyaḥ
cakṣuḥ—the eyes; ādi—beginning with; vat—like; tu—indeed; tat—that;
saha—with; śiṣṭhyā—teaching; ādibhyaḥ—because of beginning with.
Indeed, it is like the eyes and other senses, because it is taught along with the
senses.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Here the word "tu" (indeed) is used to dispel doubt. The prāṇa (life-force) is an
instrument used by the individual spirit soul. It is like the eyes or the other senses.
Why is that? The sūtra explains: "Because it is taught along with the senses." The
prāṇa is described along with the eyes and senses. Things of a like nature are
generally described together. as example of that is the Bṛhadratha meters, which
are described together. This is also confirmed by the use of the word “ādi"
(beginning with) in the sūtra.
That the prāṇa is here grouped with the senses is seen in the following passage:
yatra vāyam mukhyaḥ prāṇaḥ sa evāyam madhyamaḥ prāṇaḥ
"There is a principle prāṇa and there is a secondary prāṇa."
In this way the idea that the prāṇa is the independent spirit soul is refuted.

Adhikaraṇa 7
The Principal Prāṇa (Life-Force) is the Primary Instrument of the Soul
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Here someone may object: Is it not so that if it is to be counted among the
senses, the principal prāṇa must have a function to perform where it assists the
soul? The principal prāṇa has no such function. Also, if the principal prāṇa is one
of the senses, then the senses, beginning with the eyes, would be twelve in
number.
In the following words the author of the sūtras answers this objection.
Sūtra 11
akaraṇatvāc ca na doṣas tathā hi darśayati
akaraṇatvāt—because of not having a sepcific function; ca—and; na—no;
doṣaḥ—fault; tathā—so; hi—indeed; darśayati—shows.
Also, there is no fault in not having a function, for the scriptures show it.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "ca" (also) is used to answer the previous objection. The word
"karaṇa" here means “activity". It is not a defect on the part of the prāṇa that is
has no specific function to assist the soul, for it does have an important function in
that it is the support and the resting place of the physical senses. That is the
meaning here. In the following passage, the Chāndogya Upaniṣad (5.1.1) shows
this:
atha ha prāṇā aham śreyasi vyūdire. . . .

"The senses argued among themselves. Each one said: I am the best.' They then approached their father, Lord Brahmā, and asked him, O lord, who among us is
the best?' Brahmā replied, He whose departure causes the greatest calamity for the body is the best. "Then the voice departed from the body and stayed away for an entire year. When he returned, he asked: How is it that you were able to live without me?'
Although it could not speak, still the body could breathe with the prāṇa, see with
the eyes, hear with the ears, and think with the mind. Then the voice again entered
the body.
"Then the eyes departed from the body and stayed away for an entire year.
When they returned, they asked: How is it that you were able to live without me?' Although it could not see, the body could breathe with the prāṇa, speak with the voice, hear with the ears, and think with the mind. Then the voice again entered the body. "Then the ears departed from the body and stayed away for an entire year. When they returned, they asked: How is it that you were able to live without us?'
Although it could not hear, still the body could breathe with the prāṇa, see with
the eyes, speak with the voice, and think with the mind. Then the ears again
entered the body.
"Then the mind departed from the body and stayed away for an entire year.
When he returned, he asked: `How is it that you were able to live without me?'
Although it could not think, still the body could breathe with the prāṇa, see with
the eyes, speak with the voice, and hear with the ears. Then the mind again
entered the body.
"When the prāṇa was about to depart it began to uproot all the senses. It
became like a spirited horse uprooting the posts to which it is tethered. Then the
other senses appealed to the prāṇa, "Please do not go. Please stay with us. You are
the best of all of us."
In this way it is seen that the principal prāṇa has an important function to
perform in relation to the spirit soul. The soul is the enjoyer and the performer of
actions. The soul is like a king, the senses his royal attendants, and the principal
prāṇa his prime minister, who helps attain the king's objectives. In this way the
prāṇa is the most important of the soul's instruments. However, the prāṇa is still
not independent of the soul itself.
Adhikaraṇa 8
The Principal Prāṇa Has Five Functions
Introduction by Śrīla Baladeva Vidyābhūṣaṇa

बृहदारण्यकोपनिषदि (१.५.३) श्रूयते—
"स एष वायुः पञ्चविधः प्राणोऽपानो व्यान उदानः समानः" इति।
(अनुवादः—वह यह वायु पाँच प्रकार का है: प्राण, अपान, व्यान, उदान और समान।)
संशयः—किमेते अपानादयः पञ्च प्राणात् पृथग्भूताः, उत प्राणस्यैव वृत्तिविशेषाः?
(संशयः—क्या अपान आदि ये पाँच प्राण से भिन्न तत्त्व हैं अथवा केवल प्राण के ही कार्य-भेद/वृत्ति-भेद हैं?)
पूर्वपक्षः—नाम-कर्म-भेदात् पृथक्त्वमेवेति प्राप्ते।
(पूर्वपक्षः—नाम और कार्य भिन्न-भिन्न होने के कारण ये पृथक् तत्त्व ही हैं।)
सिद्धान्तः—अत्रोच्यते सूत्रकारेण सिद्धान्तवाक्यम्—
सूत्र १२
पञ्चवृत्तिर्मनोवद्व्यपदिश्यते ॥ १२ ॥
पदच्छेदः—पञ्चवृत्तिः, मनः-वत्, व्यपदिश्यते।
पदविभागार्थः—
पञ्च—पञ्चसंख्याकाः; वृत्तिः—वृत्तयः यस्य सः; मनः-वत्—यथा मनः; व्यपदिश्यते—कथ्यते श्रुत्यादिषु।
सूत्रार्थः—यथा मनसः पञ्च वृत्तयः, तथैव प्राणस्यापि पञ्च वृत्तय एव व्यपदिश्यन्ते।
(हिन्दी अनुवादः—जैसे मन की पाँच वृत्तियाँ मानी जाती हैं, वैसे ही प्राण की भी पाँच वृत्तियाँ ही कही जाती हैं।)
श्रीमद्बलदेवविद्याभूषणविरचितं गोविन्दभाष्यम् (तात्पर्यम्)—
प्राणस्त्वेक एव, स च हृदय-गुदादिषु पृथक् स्थानेषु वर्तमानः पञ्चविधवृत्तिभेदेन व्यपदिश्यते।
न हि वृत्तिभेदात् वस्तुभेदो भवति, तस्मात् भिन्नाभिधानमपि वृत्तिभेदादेव प्रयुज्यते, न तु स्वरूपभेदात्।
तथा च बृहदारण्यकोपनिषदि (१.५.३) श्रुतिराह—
"प्राणोऽपानो व्यान उदानः समान इति। एतत्सर्वं प्राण एव।"
(हिन्दी भावार्थः—प्राण वस्तुतः एक ही है, यद्यपि हृदय आदि विभिन्न स्थानों में रहने के कारण वह पाँच प्रकार की वृत्तियों को धारण करता है। अतः ये प्राण के कार्य-भेद हैं, स्वरूपतः भिन्न प्राण नहीं। इसीलिए वृत्ति-भेद से विभिन्न नाम प्रयुक्त होते हैं। श्रुति भी स्पष्ट कहती है कि प्राण, अपान, व्यान, उदान और समान—यह सब प्राण ही है।)

"प्राण पाँच प्रकार के हैं: प्राण, अपान, व्यान, उदान और समान। ये पाँचों वस्तुतः एक ही प्राण हैं।"
इस प्रकार प्राण मन के समान है। बृहदारण्यक उपनिषद् (१.५.३) में कहा गया है:
कामः सङ्कल्पो विकल्पो विचिकित्सा श्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत् सर्वं मन एव।
"मन की वृत्तियाँ हैं: काम (इच्छा), सङ्कल्प, संशय, श्रद्धा, धैर्य, अधैर्य, लज्जा, बुद्धि और भय। यह सब मन ही है।"
इन सभी के भिन्न-भिन्न कार्य तथा भिन्न-भिन्न नाम हैं, किन्तु ये मन से पृथक् नहीं हैं।
ये मन की ही विभिन्न वृत्तियाँ हैं। योगशास्त्र में भी कहा गया है कि मन की पाँच वृत्तियाँ होती हैं।
श्रुतियों का यही अभिप्राय है, जो या तो सङ्केतित है अथवा शास्त्रों में स्पष्ट रूप से निर्दिष्ट है।
॥ अधिकरणम् ९ ॥
मुख्यप्राणस्याणुत्वम् (मुख्य प्राण अणु-परिमाण है)
श्रीमद्बलदेवविद्याभूषणकृत-भूमिका
संशयः — क्या मुख्य प्राण अणु है अथवा सर्वव्यापी (विभु) है?
पूर्वपक्षः — पूर्वपक्षी का कथन है: बृहदारण्यक उपनिषद् (१.३.२२) में आया है:
"सम एभिस्त्रिभिर्लोकैः"
"प्राण इन तीनों लोकों के समान (व्यापक) है।"
यह तथा श्रुतिशास्त्र के अन्य वचन यह घोषित करते हैं कि प्राण सर्वव्यापी है।
सिद्धान्तः — सूत्रकार आगे के शब्दों द्वारा अपना सिद्धान्त-निष्कर्ष प्रस्तुत करते हैं।

Sūtra 13
aṇuś ca
aṇuḥ—atomic; ca—also.
It is also atomic.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The principal prāṇa is also atomic in size. This is so because the Śruti-śāstras
declare that the principal prāṇa leaves (the material body at the time of death).
Scriptural passages describing the principal prāṇas as atomic should be understood
to mean that living entities everywhere are dependent on the principal prāṇa.
Adhikaraṇa 10
The Supreme Personality of Godhead is the Moving Force Behind the Prāṇa
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In the Bṛhad-āraṇyaka Upaniṣad it is said:
supteṣu vāg-ādiṣu prāṇa eko jāgarti.
"When speech and the other senses sleep, prāṇa alone remains awake. Prāṇa
alone is untouched by death. Prāṇa controls speech and the other senses. As a
mother protects her children, so one prāṇa protects the other prāṇas."
In this way the function of the principal prāṇa is described.
The functions of the secondary prāṇas are described in the following passage:
sapteme lokā yeṣu sañcaranti

"The pāṇas move in seven realms."
Thus the secondary prāṇas move among the senses.
Saṁśaya (doubt): Do the secondary prāṇas move by their own power among
the senses, or does something else create the movement of the prāṇas? Are the
prāṇas moved by the demigods, the individual spirit soul, or the Supreme
Personality of Godhead?
Pūrvapakṣa (the opponent speaks): Endowed with the power of action, the
prāṇas move themselves. Or perhaps the demigods move them. In the Aitareya
Upaniṣad (2.4) it is said:
agnir vāg bhūtvā mukhaṁ prāviśad
"Becoming speech, Agnideva entered the mouth."
Or perhaps the individual spirit soul moves the prāṇas. This may be so because
the prāṇas are instruments the soul uses to attain enjoyment.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 14
jyotir-ādy-adhiṣṭhānaṁ tu tad āmananāt
jyotiḥ—effulgence; ādy-adhiṣṭhānam—the supreme ruler; tu—indeed; tat—
that; āmananāt—because of the description.
Indeed, light is the controller, because that is the description.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (indeed) is used here to dispel doubt. The word "jyotiḥ" (light)
here means "the Supreme Personality of Godhead". He is the mover (adhiṣṭhānam)
of the prāṇas. The affix lyuṭ in the word “adhiṣṭhānam" makes it mean "the
mover". Why is the Supreme Personality of Godhead the mover of the prāṇas? The

sūtra explains: "Because that is the description". This means "Because it is
understood that the Supreme Personality of Godhead, as the all-pervading
Supersoul, moves the prāṇas and senses. In the Bṛhad-āraṇyaka Upaniṣad (3.7.16)
it is said:
yaḥ prāṇeṣu tiṣṭhan
"The Supersoul stays in the midst of the prāṇas and moves them."
That the demigods and the individual spirit soul may also move the prāṇas is
not disputed here, but the prāṇas cannot move themselves, for they are only inert
matter.
Hoping to enjoy, the individual spirit soul also moves the prāṇas. That is
described in the next sūtra.
Sūtra 15
prāṇavatā śabdāt
prāṇavatā—by the person who possesses the prāṇas; śabdāt—because of the
Śruti-śāstra.
By the person who possesses the prāṇas, because of the Śruti-śāstra.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "prāṇavatā" (the person who possesses the prāṇas) refers here to the
individual spirit soul. Hoping to enjoy, the spirit soul moves the prāṇas and
senses. Why is that? The sūtra explains: "śabdāt" (because of the Śruti-śāstra). In
the Bṛhad-āraṇyaka Upaniṣad (2.1.18) it is said:
sa yathā mahā-rājo jānapadān gṛhītvā sve janapade yathā-kāmaṁ parivartate evam
evaiṣa etat prāṇān gṛhītvā sve śarīre yathā-kāmaṁ parivartate.
"As a great king rules the subjects in his kingdom, so the individual spirit soul
rules the prāṇas in his body."

निष्कर्ष यह है: श्रीभगवान् ही प्राणों के परम नियन्ता हैं तथा देवता और जीवात्मा भी इन्द्रियों का नियमन करते हैं।
पूर्वोक्त (देवतागण) प्राणों और इन्द्रियों को कार्य करने में समर्थ बनाकर उन पर शासन करते हैं,
तथा परोक्त (जीवात्मा) भोग प्राप्त करने की अभिलाषा से प्राणों और इन्द्रियों पर शासन करता है।
अपनी इच्छाशक्ति का प्रयोग करके जीवात्मा इस प्रकार प्राणों को गति प्रदान करता है।
इस व्याख्या का कोई अन्य विकल्प नहीं है। सूत्रकार श्रीवेदव्यास इसी तथ्य को निम्नलिखित शब्दों में स्पष्ट करते हैं:
सूत्र १६
तस्य च नित्यत्वात् ॥ २।४।१६ ॥
पदच्छेद एवं शब्दार्थ:
तस्य — उस (परमात्मा) का; च — और; नित्यत्वात् — नित्य होने के कारण।
सूत्रार्थ: क्योंकि यह (सम्बन्ध) नित्य है।
श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् (भावार्थ):
तस्य च नित्यत्वात्। तस्य सर्वशक्तेः परमात्मन एव प्राणादिप्रेरकत्वं मुख्यम्, नित्यसम्बन्धात्।
क्योंकि सर्वशक्तिमान् परमात्मा का उनके साथ नित्य सम्बन्ध है, अतः वे ही उनके वास्तविक नियन्ता तथा प्रेरक हैं।
उन्हें ही मुख्य प्रेरक और नियन्ता स्वीकार किया जाना चाहिए।
इस बात की पुष्टि अन्तर्यामि-ब्राह्मण के वचनों द्वारा होती है:
"यः प्राणे तिष्ठन् प्राणमन्तरो यमयति" (बृहदारण्यकोपनिषद् ३।७।१६)।
अधिकरण ११
करणत्वाधिकरणम् (मुख्य प्राण इन्द्रिय नहीं है)
श्रील बलदेव विद्याभूषण द्वारा अवतरणिका (भूमिका):
अस्मिन् विषये पुनरन्यः संशय उत्थाप्यते —
इस विषय में एक अन्य संशय उठाया जाता है:
संशय: क्या मुख्य प्राण और अन्य प्राण भी इन्द्रियाँ ही हैं?
पूर्वपक्ष (प्रतिवादी का कथन): इन्द्रियाणीति प्राप्तम्, जीवात्मन उपकारकत्वात् —
क्योंकि वे जीवात्मा की सेवा तथा भोग में सहायता करते हैं, अतः मुख्य प्राण भी इन्द्रिय ही है...

soul, all the prāṇas are considered to be senses.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 17
ta indriyāṇi tad vyapadeśād anyatra śreṣṭhāt
te—they; indriyāṇi—senses; tat—that; vyapadeśāt—because of the description;
anyatra—otherwise; śreṣṭhāt—from the best.
They are senses, for that is the description. Only the principal one is not.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
With the sole exception of the principal prāṇa, the prāṇas are all senses. Why is
that? The sūtra explains: "For that is the description." In the Muṇḍaka Upaniṣad
(2.1.3) it is said:
etasmāj jāyate prāṇaḥ
manaḥ sarvendriyāṇi ca
"From the Supreme Personality of Godhead are born the principal prāṇa, the
mind, and the senses."
In this way, with the sole exception of the principal prāṇa, the prāṇas are the
senses, such as the ears and the others. In the Smṛti-śāstra it is said:
indriyāṇi daśaikaṁ ca
"There are eleven senses."
In another place in the Śruti-śāstra it is said:
prāṇo mukhya sa tv anindiriyam

॥ श्रीमद्ब्रह्मसूत्रम् — द्वितीयाध्याये चतुर्थः पादः ॥
अधिकरणम् — प्राणेन्द्रियभेदाधिकरणम् (श्रेष्ठाधिकरणम्)
[पूर्वपक्षः]
ननु मुख्यप्राणः इन्द्रियं न भवति इति यदुक्तं तन्नोपपद्यते।
अत्र कश्चित् पूर्वपक्षी आक्षिपति—किं बृहदारण्यकोपनिषदि (१.५.२१) नैवं श्रूयते—
श्रुतिः — «हन्तास्यैव सर्वे रूपमस्यामेत्येतस्यैव सर्वे रूपमभवन्» इति।
श्रुत्यर्थः (हिन्दी) — "इन्द्रियों ने विचार किया कि हम सब इस मुख्य प्राण का ही रूप धारण करें; अतः वे सब उसी मुख्य प्राण का रूप हो गईं।"
पूर्वपक्षयुक्तिः — गौणप्राणाः (नेत्रादीनि) इन्द्रियाणि सन्ति, ते च मुख्यप्राणस्यैव वृत्तयः सन्ति।
यतः शाखाप्राणाः मुख्यप्राणस्यैव स्वरूपाणि सन्ति, अतः मुख्यप्राणस्यापि इन्द्रियत्वमेव सिद्धं भवति।
तर्हि कथं मुख्यप्राणः इन्द्रियं न भवति इति उच्यते?
अस्याः शङ्कायाः निराकरणाय सूत्रकारः श्रीभगवान् बादरायणः प्रत्युत्तरं ददाति—
सूत्रम् १८ —
भेदश्रुतेः ॥ १८ ॥
पदच्छेदः —
भेद-श्रुतेः (पञ्चम्येकवचनान्तम्)।
पदार्थः —
भेद — पृथक्त्वम् (इन्द्रियेभ्यः प्राणस्य पार्थक्यम्);
श्रुतेः — श्रुतिप्रमाणात्, श्रुतिवचनात्।
सूत्रार्थः (हिन्दी) —
श्रुति में मुख्य प्राण और इन्द्रियों का पृथक् रूप से कथन (भेद-श्रवण) होने के कारण मुख्य प्राण इन्द्रिय नहीं है।
[सिद्धान्तः — श्रील बलदेव विद्याभूषण विरचितं श्रीगोविन्दभाष्यम्]
भाष्यम् — मुण्डकोपनिषदि (२.१.३) हि श्रूयते—
श्रुतिः — «एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च» इति।
श्रुत्यर्थः (हिन्दी) — "परमपुरुष श्रीभगवान् से मुख्य प्राण, मन और समस्त इन्द्रियाँ उत्पन्न होती हैं।"
अत्र वाक्ये सर्वेन्द्रियेभ्यः पृथक्कृत्य मुख्यप्राणस्य निर्देशः कृतः।
अतः इन्द्रियेभ्यः पृथङ्निर्देशात् मुख्यप्राणः इन्द्रियभिन्न एवेति सिद्धान्तः।
[शङ्का एवं समाधानम्]
शङ्का — ननु अस्मिन्नेव श्रुतिवाक्ये मनसोऽपि इन्द्रियेभ्यः पृथक् निर्देशः कृतः, तर्हि मनसोऽपि अनिन्द्रियत्वं स्यात्?
समाधानम् — नैतद् युक्तम्, यतः श्रीमद्भगवद्गीतायाम् (१५.७) भगवता स्पष्टमुक्तम्—
स्मृतिः — «मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति» इति वचनेन मनसः इन्द्रियत्वं साक्षात् प्रतिपादितम्।
अतः मनसः इन्द्रियत्वे सत्यपि मुख्यप्राणस्य कुत्रापि इन्द्रियत्वेन पाठो नास्ति; तस्मात् मुख्यप्राणः इन्द्रियेभ्यो भिन्न एवेति निश्चितम्।

मनः षष्ठानीन्द्रियाणि (भगवद्गीता १५.७)
"मन छह इन्द्रियों में से एक है।"
भगवान् श्रीकृष्ण भी यह उद्घोष करते हैं (भगवद्गीता १०.२२):
इन्द्रियाणां मनश्चास्मि
"इन्द्रियों में मैं मन हूँ।"
सूत्रम् १९
वैलक्षण्याच्च ॥ २।४।१९ ॥
वैलक्षण्यात् — विलक्षणता (भिन्न गुण-धर्म) होने के कारण; च — भी।
भिन्न गुण-धर्म (वैलक्षण्य) होने के कारण भी (प्राण और इन्द्रियों में भेद सिद्ध होता है)।
श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य-तात्पर्य:
सुषुप्ति (गहरी निद्रा) की अवस्था में मुख्य प्राण सक्रिय रहता है, किन्तु कर्ण आदि बाह्य इन्द्रियाँ क्रियाशील नहीं रहतीं।
मुख्य प्राण शरीर तथा इन्द्रियों का पोषण एवं संधारण करता है, जबकि इन्द्रियाँ केवल
ज्ञान एवं कर्म के सम्पादन हेतु साधन या उपकरण मात्र हैं। इस प्रकार मुख्य प्राण तथा
इन्द्रियों के स्वभाव और कार्यों में स्पष्ट वैलक्षण्य है। अतएव जिस प्रकार जीवात्माएँ
परमपुरुष भगवान् पर आश्रित रहती हैं, उसी प्रकार इन्द्रियाँ भी
मुख्य प्राण के अधीन और आश्रित हैं।
अधिकरणम् १२: (संज्ञाकृतिकरणाधिकरणम् / संज्ञापूर्तिकरणम्)
प्रापञ्चिक जगत् के विविध नाम एवं रूपों की सृष्टि परमपुरुष भगवान् द्वारा की जाती है
श्रील बलदेव विद्याभूषण द्वारा अवतारिका (भूमिका)

employ" wait, let's zoom in on line 25:
"His will and therefore He has no need to employ an individual spirit soul to do"
Wait! Is it "to" or "is"?
Let's look at the letters: 't', 'o'. Yes, "to employ"! Not "is employ". It is clearly "to employ".
Let's check line 28: "for the use of the indeclineable past"
Wait, let's zoom in on line 28:
"indeclinable" or "indeclineable"?
It has 'i', 'n', 'd', 'e', 'c', 'l', 'i', 'n', 'a', 'b', 'l', 'e' -> wait, between 'n' and 'a', is there an 'e'?
"i-n-d-e-c-l-i-n-e-a-b-l-e" -> "indeclineable"! Yes, "indeclineable".
Let's check line 12:
"Now I shall enter these three splendid elements" -> notice the opening backtick/quote: Now
Line 31: “vyākaravāṇi"
Line 36: "the demigod Brahmā..." wait, starts with lowercase "the demigod"?
Yes! `"the demigod Brahmā is called viriñca because he organizes (virec) the

The Smṛti-śāstra also declares:
nāma-rūpe ca bhūtānām
"The demigod Brahmā created the names and forms of the creatures in the
universe."
Therefore the creation of names and forms was done by an individual spirit
soul.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 20
saṁjñā-mūrti-klptiś ca tri-vṛt kurvata upadeśāt
saṁjnā—names; mūrti—forms; klptiḥ—creation; ca—and; tu—but; tri-vṛt—in
three parts; kurvate—does; upadeśāt—from the teaching.
But the creation of names and forms in groups of three is done by the creator,
for that is the teaching.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) is used here is begin the refutation of the opponent's
argument. Here the word “saṁjñā-mūrti" means "names and forms" and the word
"klptiḥ" means "creation". The words "tri-vṛt kurvataḥ" (done by the creator)
indicate that this creation was done by the Supreme Personality of Godhead
Himself and not by an individual spirit soul. Why is that? The sūtra explains:
“upadeśāt" (because that is the teaching). Thus the scriptures affirm that this
creation was done by the Supreme Personality of Godhead. Thus the creation of
threes and the creation of names and forms were both done by the same creator.
That is the meaning.
The creation of threes was effected in the following way:
trīṇy ekaikaṁ dvidhā kuryāt
try-ardhāni vibhajed dvidhā
tat-tan-mukhyārdham utsṛjya

yojayec ca tri-rūpatā
"The creator divides in half each of the three elements. Three of these halves He
then divides in half again. Then He joins the smaller halves to the larger halves. In
this way the compound elements, made of three parts, are created."
This is like the process called pañcī-karaṇa. It cannot be said that this creation
of threefold compound elements is within the power of the demigod Brahmā. That
is so because Brahmā was born after the universal egg had been created from these
threefold compound elements made of fire, water, and earth. This is corroborated
by Manu-saṁhitā (1.9):
tasminn aṇḍe 'bhavad brahmā
sarva-loka-pitāmahaḥ
"Brahmā, the grandfather of all the worlds, was born in the egg of the universe.
Therefore the creation of names and forms and the creation of threefold
compound elements were both done by the same creator. It should not be thought,
because of the sequence apparently described in the text, that the creation of
names and forms preceded the creation of threefold compound elements. The
creation of threefold compound elements came first, and only after that creation
the creation of name and forms was effected. The universal egg cannot be created
by the elements of fire, water and earth before those elements are compounded in
the three ways. That this is not possible is described in the following words of
Śrīmad-Bhāgavatam (2.5.32-33):
yadaite 'saṅgatā bhāvā
bhūtendriya-mano-guṇāḥ
yadāyatana-nirmāṇe
ne śekur brahma-vittama
"O Nārada, best of the transcendentalists, the forms of the body cannot take
place as long as these created parts, namely the elements, senses, mind, and modes
of nature, are not assembled.*
tadā saṁhatya cānyonyaṁ
bhagavac-chakti-coditāḥ
sad-sattvam upādāya
cobhayam sasṛjur hy adaḥ
"Thus when all these became assembled by the force of the energy of the