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

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

अथेदानीं भगवद्रूपस्याप्राकृतत्वम् इन्द्रियागोचरत्वं च प्रतिपाद्यते।
यदि हि भगवतः स्वरूपमप्राकृतं न स्यात्, घटादिवत् साधारणं प्राकृतं वस्तु भवेत्,
तर्हि तस्मिन् प्रीतेर्भक्तेश्च सम्भव एव न स्यात्।
श्रुतिशास्त्रमपि तथैवाह—
सच्चिदानन्दरूपाय
"सत्, चित् तथा आनन्द के नित्य स्वरूप श्रीभगवान् को मैं सादर प्रणाम करता हूँ।"
संशयः—किं भगवद्रूपमप्राकृतम् अत एव प्राकृतेन्द्रियाणामगोचरम्, अथवा प्राकृतं सुलभदर्शनं च?
पूर्वपक्षः—भगवतो रूपं प्राकृतमेव भवितुमर्हति, यतो हि बहुभिर्देवैर्दैत्यैर्मनुष्यैश्च तत् साक्षात् दृष्टम्।
सिद्धान्तः—अत्र सूत्रकारः स्वसिद्धान्तं प्रकटयति—
सूत्रम् २३
तदव्यक्तमाह हि ॥ २३ ॥
पदच्छेदः तथा पदार्थः—
तत्—वह (भगवद्रूप); अव्यक्तम्—अप्रकट (प्राकृतेन्द्रियागोचर); आह—श्रुति कहती है; हि—क्योंकि।
सूत्रार्थः—श्रुति कहती है कि वह भगवत्स्वरूप प्राकृत इन्द्रियों के लिए अव्यक्त (अप्रकट) है।
श्रील बलदेवविद्याभूषण-भाष्यम्
भगवान् केवल दिव्य (अप्राकृत) इन्द्रियों के द्वारा ही दर्शनीय हैं। यही बात कठोपनिषद् (६।९) में कही गई है—
न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम् ॥

"The Supreme Lord's form is not like that. Material eyes have never seen His
form."
In Bṛhad-āraṇyaka Upaniṣad (3.9.26) it is said:
agṛhyo na hi gṛhyate
"The Supreme Personality of Godhead is not perceived by material senses."
In the Bhagavad-gītā (8.21) it is said:
avyakto 'kṣara ity uktas
tam āhuḥ paramāṁ gatim
"They say He is unmanifest and infallible. They say He is the supreme
destination."
Adhikaraṇa 13
The Supreme Personality of Godhead Can Be Seen
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now will be revealed the truth that although the Supreme Lord is spiritual by
nature, still He can be seen by they who have love, devotion, and spiritual wisdom.
If the Supreme Personality of Godhead were always invisible and never to be seen,
then it would not be possible to have love and devotion for Him. In the Kaivalya
Upaniṣad (2) it is said:
śraddhā-bhakti-dhyāna-yogād avaiti
"One who has faith and devotion, and who meditates on Him, can see the
Supreme Personality of Godhead."
In this way it is explained that a faithful devotee who meditates on Lord Hari,
attains the direct sight of Lord Hari.

Saṁśaya (doubt): Is the Supreme Lord seen by the mind or by the eyes and
other senses?
Pūrvapakṣa (the opponent speaks): The Supreme Lord is seen by the mind.
This is described in Bṛhad-āraṇyaka Upaniṣad (4.4.19):
manasaivānudraṣṭavyam
"The Supreme Personality of Godhead is indeed seen by the mind."
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 24
api samrādhane pratyakṣānumānābhyām
api—certainly; samrādhane—in worship; pratyakṣa—by the Śruti-śāstra;
anumānābhyām—by the Smṛti-śāstra.
Certainly it is in worship because of the Śruti-śāstra and Smṛti-śāstra.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "api" (certainly) is used here to mock the pūrvapakṣa (opponent).
When one has sincere devotion (samrādhane) with one's eyes and other senses one
can directly see the Lord. Why is that? The sūtra explains: "Because of the Śruti-
śāstra and Smṛti-śāstra." In the Kaṭha Upaniṣad (2.4.1) it is said:
parāñci khāni vyatṛṇat svayambhūs
tasmāt parāṅ paśyati nāntarātman
kaścid dhīraḥ pratyag ātmānam aikṣad
āvṛta-cakṣur amṛtatvam icchan
"The Supreme Personality of Godhead made the conditioned souls gaze at
external things and not at what is within the heart. A rare saint who yearns for
liberation will look inside his heart and see the Supreme Lord staying there."
In the Muṇḍaka Upaniṣad (3.1.8) it is said: