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

The Supreme Personality of Godhead Creates the Waking State
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now will be explained that the Supreme Personality of Godhead is the creator
of the waking state also. In the Kañha Upaniṣad (2.1.4) it is said:
svapnāntaṁ jāgaritāntaṁ
cobhau yenānupaśyati
mahāntam vibhum ātmānaṁ
matvā dhīro na śocati
"Aware that the all-powerful Supreme Person creates all that is seen in both
waking and dreaming states, a wise man never laments."
Saṁśaya (doubt): Does the Supreme Personality of Godhead create the waking
condition of the individual spirit souls, or not?
Pūrvapakṣa (the opponent speaks): The waking state is not created by the
Supreme Personality of Godhead, for it is seen that the waking state is under the
control of time and other factors.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 6
deha-yogād vā so 'pi
deha - of the body; yogād - from contact; vā - or; so - that; api - even.
That also from contact with the body.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
As explained in Kañha Upaniṣad 2.1.4, the waking state, qwhich occurs when
the soul is in contact with the body, is manifested from the Supreme Personality of
Godhead. This is so because time and the other factors are only inert matter. The

सूत्रस्थ 'अपि' शब्द यह संकेत करता है कि सुषुप्ति (प्रगाढ़ स्वप्नरहित निद्रा) तथा मूर्च्छा की अवस्था भी
परमपुरुष भगवान् द्वारा ही रची जाती है। ऐसा इसलिए है क्योंकि
श्रुति-शास्त्र यह प्रमाणित करता है कि परमपुरुष भगवान् ही समस्त वस्तुओं के
स्रष्टा (सर्वकर्ता) हैं।
अधिकरण ४
परमपुरुष भगवान् ही सुषुप्ति के विधाता हैं
श्रील बलदेव विद्याभूषण द्वारा अवतरणिका
अब सुषुप्ति की अवस्था पर विचार किया जाएगा। श्रुति-शास्त्र निम्नलिखित
प्रसंगों में सुषुप्ति की अवस्था का वर्णन करता है। छान्दोग्य उपनिषद् (८.६.३) में कहा गया है:
आसु तदा नाडीषु सुप्तो भवति
"नाड़ियों में प्रविष्ट होकर जीवात्मा शयन करता है।"
बृहदारण्यक उपनिषद् (२.१.१९) में कहा गया है:
ताभिः प्रत्यवसृप्य पुरीतति शेते
"हृदय को आवेष्टित करने वाले पुरीतत् (झिल्ली) में प्रवेश कर वह शयन करता है।"
बृहदारण्यक उपनिषद् (२.१.१७) में कहा गया है:
य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते
"हृदय के भीतर जो यह दहराकाश है, उसमें जीवात्मा शयन करता है।"
इसी प्रकार के अन्य अनेक मन्त्र भी उद्धृत किए जा सकते हैं। यहाँ 'हृदय के भीतर आकाश'
साक्षात् परमपुरुष भगवान् ही हैं। इस प्रकार श्रुति-शास्त्र यह प्रतिपादित करता है कि
सुषुप्ति तब प्रकट होती है जब जीवात्मा नाड़ियों में, हृदय को आवेष्टित करने वाली
पुरीतत् में तथा परमपुरुष भगवान् में प्रविष्ट होता है।

॥ श्रीब्रह्मसूत्रम् — गोविन्दभाष्यम् ॥
तृतीयोऽध्यायः — द्वितीयः पादः (३.२)
॥ तदभावाधिकरणम् (अधिकरणम् ३) ॥
संशयः — किं तदेकैकस्मिन् सुषुप्तिः, उत समुच्चितेष्विति?
(संशय: क्या जीवात्मा इन तीनों स्थानों में से किसी एक में प्रवेश करता है, अथवा इन सभी में सम्मिलित रूप से प्रवेश करता है?)
पूर्वपक्षः — "तुल्यार्थास्तु विकल्पेरन्" इति न्यायेनैकैकस्मिन् सा स्यात्।
(पूर्वपक्ष: जीवात्मा इन तीनों में से किसी भी एक स्थान में प्रवेश कर सकता है, क्योंकि ये तीनों स्थान सुषुप्ति के लिए समान रूप से उपयुक्त हैं।)
न्यायशास्त्रे (मीमांसाशास्त्रे) उक्तम् —
तुल्यार्थास्तु विकल्पेरन् ॥ (मीमांसासूत्रम् १२.२.३४)
("एक ही प्रयोजन वाले समान साधनों में विकल्प होता है अर्थात् उनमें से किसी एक का चयन किया जाता है।")
सिद्धान्तः — तत्र सूत्रकारः स्वसिद्धान्तं प्रकटयति —
सूत्रम् ७ —
तदभावो नाडीषु तच्छ्रुतेरात्मनि च ॥ ७ ॥
पदच्छेदः —
तत् — तस्य; अभावः — अभावः; नाडीषु — नाडीषु; तत् — तत्; श्रुतेः — श्रुतिशास्त्रात्; आत्मनि — परमात्मनि; च — अपि (पुरीतति च)।
सूत्रार्थः —
तस्य (जाग्रत् एवं स्वप्न का) अभाव (अर्थात् सुषुप्ति) नाड़ियों में तथा परमात्मा में (एवं पुरीतत् में) समुच्चित रूप से होता है, क्योंकि श्रुति का ऐसा ही विधान है।
श्रील बलदेव विद्याभूषण विरचितं गोविन्दभाष्यम् (भावानुवादसहितम्) —
चकारेण पुरीतत्समुच्चयः। अत्र 'च' शब्दः हृदयवेष्टक पुरीतत्-नामक आवरण के समावेश का द्योतक है।
'तदभावः' इत्यनेन प्रबोधस्वप्नयोरभावः सुषुप्तिरुच्यते। 'तदभाव' पद का अर्थ जाग्रत् तथा स्वप्न का अभाव अर्थात् गाढ़ सुषुप्ति की अवस्था है।
सा तु नाडीषु पुरीतति परस्मिंश्चात्मनि समुच्चितेषु भवेत्।
वह सुषुप्ति नाड़ियों, हृदयवेष्टक पुरीतत् तथा परमपुरुष परमात्मा में सम्मिलित (समुच्चित) रूप से घटित होती है।
कुतः? तत्राह — 'तच्छ्रुतेः'। ऐसा क्यों है? सूत्रकार कहते हैं: "तच्छ्रुतेः" अर्थात् श्रुति-प्रतिपादित होने के कारण।
श्रुति-शास्त्र इन सभी स्थानों को सामूहिक रूप से सुषुप्ति-स्थान घोषित करता है।
अत्र विकल्पकल्पना श्रुतिविरुद्धा; अतः सुषुप्ति के निमित्त इनमें से किसी एक स्थान के चयन का विकल्प मानना श्रुति-वचनों के सर्वथा विपरीत है।
श्रुतौ हि सुषुप्तिवर्णने नाडीनां प्राणानां च सहैव निर्देशो दृश्यते।
शास्त्रों में सुषुप्ति के वर्णन-प्रसंग में नाड़ियों तथा प्राण (परमात्मा) का सह-निर्देश प्राप्त होता है।
तथा च कौषीतकि-उपनिषदि (४.१९) श्रूयते —

tāsu tadā bhavati. yadā suptaḥ svapnaṁ na kañcana paśyaty athāsmin prāṇa
evaikadhā bhavati.
"Then the soul enters the nāḍīs. When sleeping, the soul does not see any
dream. Then the soul become one with the prāṇas."
The explanation that the soul has an option of one of these three places does
not apply here, for if that option were to apply, then these three places would have
to be equally suitable for the action of dreamless sleep, but the truth is they are
not. What occurs is the soul passes through the door of the nāḍīs, enters the palace
of the membrane surrounding the heart, and sleeps on the bed of the Supreme
Personality of Godhead. In this way all three places are involved in the activity of
dreamless sleep, but the Supreme Personality of Godhead is the actual place where
dreamless sleep occurs. the word "purītat" here means "the membrane
surrounding the lotus of the heart".
Sūtra 8
ataḥ prabodho 'smāt
ataḥ - therefore; prabodho - waking; asmāt - from Him.
Therefore the waking state is from Him.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Because the Supreme Personality of Godhead is the actual place where
dreamless sleep occurs and the nāḍīs and other things mentioned here are merely
doors through which the soul passes in order to rest on the Supreme Personality of
Godhead, therefore the waking soul rises from the bed of the Supreme Personality
of Godhead. In the Chāndogya Upaniṣad it is said:
satas cāgatya na viduḥ sata āgacchamahe
"We had departed from the Supreme Personality of Godhead, although we
could not understand that we had departed from the Supreme Personality of
Godhead."
In this way the idea that sometimes the soul sleeps in the nāḍīs, sometimes in
the membrane surrounding the heart, and sometimes in the Supreme Personality

...परमेश्वर का निराकरण होता है। ऐसा नहीं है। अतः जीवात्मा परमेश्वर-रूपी शय्या पर ही शयन करता है।
॥ पञ्चममधिकरणम् ॥
(उसी जीव का शरीर में पुनः प्रत्यागमन)
श्रील बलदेव विद्याभूषण कृत उपोद्घात (भूमिका):
छान्दोग्योपनिषद् में कहा गया है—
"सत आगम्य न विदुः सतः आगच्छामह इति" (सतः चागत्य न विदुः)
"हम परमेश्वर से ही लौटकर आते हैं, किन्तु यह नहीं जान पाते कि हम परमेश्वर से ही आए हैं।"
संशय: परमेश्वर-रूपी शय्या से जाग्रत् होने वाला व्यक्ति क्या वही है जो पहले वहाँ सुप्त हुआ था, अथवा कोई अन्य व्यक्ति है?
पूर्वपक्ष: परमेश्वर को प्राप्त करने के पश्चात् जीव का पुनः उसी भौतिक शरीर में लौटना सम्भव नहीं है। अतः जो जागता है, वह अवश्य ही कोई भिन्न जीव होना चाहिए।
सिद्धान्त: सूत्रकार महर्षि व्यास निम्नलिखित सूत्र द्वारा अपना निर्णय प्रस्तुत करते हैं—
॥ ब्रह्मसूत्रम् ३।२।९ ॥
स एव तु कर्मानुस्मृतिशब्दविधिभ्यः ॥ ३।२।९ ॥
पदच्छेद एवं शब्दार्थ:
सः — वह (वही पूर्व सुप्त जीव);
एव — ही;
तु — किन्तु / निश्चय ही;
कर्म — अवशिष्ट कर्मों के कारण;
अनुस्मृति — पूर्ववृत्तान्त के स्मरण (पहचान) के कारण;
शब्द — श्रुति-वाक्यों के प्रमाण से;
विधिभ्यः — शास्त्रोक्त विधियों (कर्मकाण्ड एवं मोक्ष-साधनों के विधान) के कारण।
अनुवाद एवं तात्पर्य:
वह पूर्व में सुप्त हुआ जीव ही पुनः जागकर अपने शरीर में लौटता है, कोई अन्य नहीं; क्योंकि अवशिष्ट कर्मों के भोग, पूर्व अनुस्मृति (स्मरण), श्रुति-शब्द के प्रमाण तथा शास्त्र-विधि के औचित्य से यही सिद्ध होता है।

Purport by Śrīla Baladeva Vidyābhūṣaṇa
Sūtra 10
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Sūtra 11
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Sūtra 12

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Sūtra 13
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Sūtra 14
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Sūtra 15
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Sūtra 16

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Sūtra 17
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Sūtra 18
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Sūtra 19
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Sūtra 20
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Sūtra 21
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Sūtra 22
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Sūtra 23

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Sūtra 24
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Sūtra 25
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Sūtra 26
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Sūtra 27

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Sūtra 28
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Sūtra 29
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Sūtra 30
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Sūtra 31
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Sūtra 32
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Sūtra 33
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Sūtra 34

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Sūtra 35
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Sūtra 36
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Sūtra 37
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Sūtra 38
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Sūtra 39
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Sūtra 40
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Sūtra 41

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Sūtra 42
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Sūtra 43
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Sūtra 44
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Sūtra 45
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Sūtra 46
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Sūtra 47
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Sūtra 48

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Sūtra 49
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Sūtra 50
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Sūtra 51

. In the Bṛhad-āraṇyaka
Upaniṣad (2.3.1) it is said:
dve vāva brahmaṇo rūpe mūrtaṁ caivāmūrtaṁ ca
"The Supreme has two forms: the subtle and the gross."
After dividing the five elements into two categories, the Upaniṣad declares that
all are forms of the Supreme. Then the Upaniṣad (2.3.6) declares:
tasya haitasya puruṣasya rūpaṁ yathā māhārajanaṁ vāso yathā pāṇḍv-āvikam
yathendragopo yathāgny-arcir yathā puṇḍarīkaṁ yathā sakṛd vidyutaṁ sakṛd
vidyutaiva ha vā asya śrīr bhavati ya evaṁ veda.
"That person's form is like gold, like white wool, like an indragopa, like a
burning flame, like a white lotus, like a lightning flash. He who understands this
becomes splendid like a lightning flash."
Then, having described this person splendid like gold, the Upaniṣad (2.3.6)

"This is the teaching: No. No. Not than Him. Nothing is greater than Him.
Nothing is greater than Him. His name is the truth of the true. He is life. He is
truth. He is truth."
The meaning of this passage is this: the Supreme is greater that all the subtle
and gross things in the material world. No person or thing is greater than Him.
That is the meaning of the words, "No. No." in this passage. The words “No. No."
therefore mean "Not than the Supreme Personality of Godhead". The word "no" is
repeated twice to mean, "the material elements and material desires are not greater
than Him" or to mean, "inanimate matter and the conscious living beings are not
greater than Him", or to mean "other groups of two are not greater than Him".
Thus he speaks the teaching (ādeśa): "No" (na). In this way he says, "No person
or thing is greater than the Supreme Personality of Godhead".
Here someone may object: Is it not so that this passage means, "As the material
world does not exist in reality, so the Supreme Personality of Godhead also does
not exist in reality? That is the meaning of the Upaniṣad's assertion “no". The form
of the Supreme Personality of Godhead, which is eternal and spiritual, and which
ends all illusions, is not different from the visible material world. This also means
that the individual spirit soul is also not different from the Supreme Personality of
Godhead. The spirit soul is a reflection of the Supreme. The individual spirit soul,
who is atomic, and the Supreme, who is all-pervading, are not different. They are
like the air in a pot and the air in the great sky. Therefore it is not correct to say
that they are different.
If this objection is raised, then the author of the sūtras gives the following
reply:
Sūtra 22
prakṛtaitāvattvaṁ hi pratiṣedhati tato bravīti ca bhūyaḥ
prakṛtā—the topic under discussion; etāvattvam—being like that; hi—indeed;
pratiṣedhati—denires; tataḥ—then; bravīti—says; ca—and; bhūyaḥ—more.
The previous statement denies that He is like them. It affirms that He is greater.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
This passage of Śruti-śāstra does not teach that the one Supreme has no
qualities. It teaches only that the Supreme is not like other persons. It teaches that

the Supreme is superior to all others. In this way the Śruti-śāstra affirms that the
Supreme is not like other persons or things. The Bṛhad-āraṇyaka Upaniṣad's
(2.3.1) statement that the subtle and gross elements of the world are forms of the
Supreme does not mean that the Supreme is like the things of this world. The
forms of the Supreme are not material. Therefore it is said that the Supreme is
superior to everything in the material world and therefore He has the name "the
truth of the true". That is the teaching here. He is more than the forms of this
world. Because His form has no limit, therefore the Upaniṣad declares, "No. No."
that is the meaning here. The meaning is that the form of the Lord is not like the
subtle and gross forms of the material world. He is not like them because His form
is eternal and true, and therefore He has the name "the truth of the true". This is
what the Śruti-śāstra teaches. Then the scriptures affirm "No person or thing is
greater than Him". (na hy etasmāt). Because nothing is greater than Him, therefore
He has the name "the truth of the true". That is why the text here says, "no". By
this explanation of a small part of the Lord's nature, the Lord's nature as a whole
may be understood.
Now the word "nāmadheyam" will be explained. The Lord's name here is
"satyasya satyam" (the truth of the true). This name describes the form of the
Supreme. Then the text declares that the Supreme is "prāṇa". Prāṇa" here means,
"the life of all that live". In this way the Lord's forms are superior to all others.
This proves that the Lord's form is better than all other forms, either spiritual or
material. No other form is better than His. In the material world the material forms
are of two kinds: subtle and gross. That the Supreme Lord's forms are not material
is explained in Bṛhad-āraṇyaka Upaniṣad (2.3.6). Then the text declares that the
Supreme is the truth of life. Because both the Lord and the individual spirit souls
are not made of the material elements, which begin with ether, therefore they are
both called truth. However, unlike the individual spirit souls, the Supreme is not
subject to the different transformations of the material nature, which grant and
remove true knowledge in different circumstances. Thus the individual spirit soul
is certainly spiritual and conscious. However, the Supreme Personality of Godhead
is superior to the individual souls for the Supreme Lord has limitless auspicious
qualities. When they are understood, then devotion for the Lord naturally
develops. Thus the Śruti-śāstra does not deny the existence of the Lord's form, for
in Bṛhad-āraṇyaka Upaniṣad (2.3.6) the Lord's spiritual form was described. Only a
madman would state one thing and then immediately contradict his own words.
Therefore the author of the sūtras says that "the Supreme is not like that". The
author does not say "the Lord has no form at all". Thus the proper explanation is
given.
Adhikaraṇa 12
The Form of the Lord
Introduction by Śrīla Baladeva Vidyābhūṣaṇa