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

॥ पूर्वसूत्रशेषभाष्यम् ॥
"नासाग्रं सम्प्रेक्ष्य दिशश्चानवलोकयन्..." (भगवद्गीता ६।१३)
अनेन प्रकारेण स्मृतिशास्त्रेण स्पष्टीक्रियते यद् ध्यायता साधकेन शरीरम्, इन्द्रियाणि, मनश्च स्थिरीकर्तव्यम्।
योगासनमन्तरेण एतादृशी स्थिरता न सम्भवति। अतः ध्याने प्रवृत्तेन जनेन योगासनमवश्यमेवाश्रयणीयम्।
हिन्दी अनुवाद: इस प्रकार स्मृति-शास्त्र यह स्पष्ट करता है कि ध्यान करने वाले को अपने शरीर, इन्द्रियों और मन को स्थिर रखना चाहिए। योगासन अपनाए बिना ऐसी स्थिरता सम्भव नहीं है। अतः ध्यान में संलग्न साधक को योगासन स्वीकार करना चाहिए।
॥ अथ सप्तमम् एकाग्रताधिकरणम् ॥
(उपासनायां दिग्देशकालाद्यनियमाधिकरणम्)
॥ श्रील बलदेवविद्याभूषणविरचिता गोविन्दभाष्यावतरणिका ॥
विषयवाक्यम् (बृहदारण्यकोपनिषत् ४।५।६)—
"आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम्॥"
संशयः: भगवदुपासने किं दिग्-देश-कालादीनां नियमा अनुष्ठेयाः, उत नेति?
पूर्वपक्षः: वैदिककर्मसु प्राङ्मुखत्वादयः नियमा दृश्यन्ते। भगवदुपासनस्यापि वेदविहितत्वात् तत्रापि एते नियमा भवेयुरिति प्राप्तम्।
सिद्धान्तः: एवं प्राप्ते, सूत्रकारः श्रीभगवान् बादरायणः स्वसिद्धान्तं प्रतिपादयति—
॥ ब्रह्मसूत्रम् ११ ॥
यत्रैकाग्रता तत्राविशेषात् ॥ ४।१।११ ॥
॥ पदच्छेदः ॥
यत्र — एकाग्रता — तत्र — अविशेषात् ॥
॥ पदार्थोक्तिः ॥
यत्र = यस्मिन् दिग्देशकालादौ,
एकाग्रता = चेतसः एकतानता (विक्षेपरहितता),
तत्र = तस्मिन्नेव दिग्देशकालादौ ध्यानमुपासनं कर्तव्यम्,
अविशेषात् = श्रुतौ तद्विशेषनियमस्याप्रतिपादनात्।
॥ सूत्रार्थः ॥
यत्र मनसः एकाग्रता सम्पद्यते, तत्रैव उपासीत, यतः श्रुतौ कस्मिंश्चिद् देशे काले वा नियमविशेषो नास्ति।
॥ श्रील बलदेवविद्याभूषणप्रणीतं गोविन्दभाष्यम् ॥
यस्मिन् दिग्भागे, देशे, काले वा मनसः सुखेन भगवदेकाग्रता सम्पद्यते, तत्रैव भगवदुपासनं कार्यम्।
कस्मात्? अविशेषात्। श्रुतौ स्मृतौ वा भगवदुपासने प्राच्यादिदिक्-विशिष्टदेश-विशिष्टकालादीनाम् अविशेषितत्वात्।
कर्मकाण्डे तु प्राङ्मुखत्वादि-नियमश्रवणात् तदपेक्षा विद्यते, किन्तु उपासनायाम् एकाग्रतैव मुख्यं प्रयोजनम्।
अत एव यत्रैकाग्रता लभ्यते, तदेव स्थानं प्रशस्तम्।
॥ सम्बद्धश्रुतिप्रमाणम् (श्वेताश्वतरोपनिषत् २।१०) ॥
"समे शुचौ शर्करावह्निसैकतविवर्जिते शब्दजलाश्रयादिभिः।
मनोऽनुकूले न तु चक्षुपीडने गुहानिवाताश्रयणे प्रयोजयेत्॥"
॥ हिन्दी अनुवाद ॥
जहाँ मन की एकाग्रता सिद्ध हो, वहीं ध्यान करना चाहिए; क्योंकि शास्त्रों में उपासना के लिए किसी विशेष दिशा, स्थान अथवा काल का कोई अनिवार्य नियम नहीं दिया गया है।
वैदिक कर्मकाण्डों में तो पूर्व दिशा की ओर मुख करने आदि के नियम होते हैं, परन्तु ध्यान में मुख्य अङ्ग मन की एकाग्रता ही है।
अतः जिस दिशा, स्थान अथवा समय में चित्त निर्विक्षेप होकर एकाग्र हो सके, वही देश, काल और दिशा ध्यान के लिए उपयुक्त है।

This sūtra means, "In whatever direction, place, or time (yatra) there is single-
pointed concentration (ekāgratā) of the mind, in that (tatra) direction, place, or
time one should worship Lord Hari". The meaning here is that in the worship of
the Lord there is no restriction of direction, place, or time. Why is that? The sūtra
explains, "aviśeṣāt" (because there is nothing specific). This means, "because the
scriptures give no specific instruction in this matter". In the Varāha Purāṇa it is
said:
tam eva deśaṁ seveta
taṁ kālaṁ tām avasthitim
tān eva bhogān seveta
mano yatra prasīdati
na hi deśādibhiḥ kaścid
viśeṣaḥ samudīritaḥ
manaḥ-prasādanārthaṁ hi
deśa-kālādi-cintanam
"One should seek a place, time, situation, and sensory environment where the
mind becomes peaceful and cheerful. Other than that there is no specific
instruction about place or environment. Place, time, situation, and sensory
environment should be chosen to facilitate a peaceful and cheerful mind."
Here someone may object: Is it not so that there are actually rules regarding the
place of worship? For example, in the Śvetāśvatara Upaniṣad (2.10) it is said:
same śucau śarkara-vahni-vāluka-
vivarjite śabda-jalāśrayādibhiḥ
mano-'nukūle na tu cakṣu-pīḍane
guhā-nivātāśrayaṇe niyojayet
"One should practice yoga is a solitary place with level ground free from
pebbles and stones, free from winds, clean and pure, pleasing to the mind, not
unpleasing to the eyes, secluded, and far from noisy bathing places."
Also, one should meditate in a holy place, for holy places bring liberation.
If this is said, then I reply: Yes. It is true. Still, there may be an unfortunate
situation where one is not able to take shelter of a holy place, although of course,
if there is no such misfortune, one should stay in a holy place and worship the
Lord there. Still, the final conclusion is given here in the words "mano-'nukūle"
(one should find a place that is pleasing to the mind).

Adhikaraṇa 8
Devotional Service Continues After Liberation
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In the Praśna Upaniṣad (5.1) it is said:
sa yo haitad bhagavan manuṣyeṣu prāyaṇāntam oṁkāram abhidhyāyīta
"O master, what world is attained by a person who up to the end of his life
continues to meditate on Oṁ?"
In the Nṛsiṁha-tāpanī Upaniṣad (2.4) it is said:
yaṁ sarve devā namanti mumukṣavo brahma-vādinaś ca
"All who are demigods, all who are philosophers, and all who yearn to attain
liberation worship the Supreme Personality of Godhead."
In the Taittirīya Upaniṣad (3.10.5) it is said:
etat sama-gayann āste
"They sit down and chant the Sāma Veda to glorify Him."
In the Ṛg Veda (1.22.20) it is said:
tad viṣṇoḥ paramaṁ padaṁ
sadā paśyanti sūrayaḥ
"The wise and learned devotees always see the supreme abode of Lord Viṣṇu."*
In these verses it is said that devotional service both leads to liberation and also
continues after liberation.

Saṁśaya (doubt): Is devotional service performed only before liberation, or is it
not?
Pūrvapakṣa (the opponent speaks): Because liberation is the goal to be attained
by performing devotional service, therefore devotional service is performed only as
long as one is not liberated.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 12
āprāyaṇāt tatrāpi hi dṛṣṭam
ā—until; prāyaṇāt—liberation; tatra—there; api—even; hi—indeed; dṛṣṭam—
seen.
Until liberation. Even there it is seen.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Devotional service should be performed both before and after liberation. Why is
that? The sūtra explains, "hi dṛṣṭam". That means, "because it is seen in the Śruti-
śāstra. In the Sauparṇa-śruti it is said:
sarvadainam upāsīta yāvad vimuktiḥ. muktā api hy enam upāsate
"Before attaining liberation the great souls always worship the Lord. After
attaining liberation they continue to worship Him."
In this way it is said that the Lord is worshiped in both circumstances.
Here someone may object: The liberated souls do not worship the Lord. This is
so because they have no goal to attain by such worship and because the scriptures
do not order such worship.
To this I reply: That is true. Still, even though there is no scriptural order to
compel them, the liberated souls nevertheless worship the Lord because they are
attracted by His transcendental handsomeness. Also, a person who has jaundice
eats sugar candy as medicine, but when he is cured he also continues to eat sugar.

In the same way the liberated souls continue to worship the Lord. In this way it is
proved that the great souls worship the Lord both before and after they attain
liberation.
Adhikaraṇa 9
Transcendental Knowledge Destroys Past Sins
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
The way to attain transcendental knowledge having already been considered,
now will be considered the results of that knowledge. In the Chāndogya Upaniṣad
(4.14.3) it is said:
yathā puṣkara-palāśa āpo na śliṣyante evam eva vidi pāpaṁ karma na śliṣyate
"As water does not touch a lotus leaf, so sin does not touch a person situated in
transcendental knowledge."
In the Chāndogya Upaniṣad (5.24.3) it is said:
tad yathaiṣīkā-tūlam agnau protaṁ pradūyetaivaṁ hāsya sarve pāpmānaḥ
pradūyante
"As a blade if iṣīkā grass is at once consumed by a fire, so are consumed the sins
of a person situated in transcendental knowledge."
Saṁśaya (doubt): Must one experience the results of past and present sinful
deeds to become free from the karmic results, or are such results destroyed and
non-existent for a person situated in transcendental knowledge?
Pūrvapakṣa (the opponent speaks): One cannot become free from karmic
reactions in any way other than experiencing their results. This is described in the
following words of the Smṛti-śāstra:
nābhuktaṁ kṣīyate karma
kalpa-koṭi-śatair api

avaśyaṁ eva bhoktavyaṁ
kṛtaṁ karma śubhāśubham
"Even after millions of kalpas one does not cannot become free from karmic
reactions in any way other than experiencing their results. Therefore one must
experience the results of good and evil deeds."
This being so, all scriptural passages declaring otherwise should be understood
to be merely empty flattery offered to they who are situated in transcendental
knowledge.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 13
tad-adhigama uttara-pūrvāghayor aśleṣa-vināśau tad-vyapadeśāt
tad-adhigame—in the knowldege of Him; uttara—after; pūrva—and before;
aghayoḥ—of sins; aśleṣa—not touching; vināśau—destruction; tat—of that;
vyapadeśāt—because of the teaching.
When knowledge of Him is attained, then there is destruction and not touching
of past and present sins, for that is the teaching.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tad-adhigamaḥ" here means, "knowledge of the Supreme Personality
of Godhead". When such knowledge is present, then a person is no longer touched
by sinful reactions to present deeds, and all accumulated past karma is destroyed.
Why is that? The sūtra explains, "tad-vyapadeśāt" (for that is the teaching). This
teaching has already been shown in the two passages of Chāndogya Upaniṣad
quoted in the introduction to this adhikaraṇa. No one has the power to refute the
clear meaning of these two passages of Śruti-śāstra. The passage declaring that one
does not become free from karmic reactions in any way other than experiencing
their results is meant to refer only to persons not situated in transcendental
knowledge.
Adhikaraṇa 10

॥ इतरस्याप्यसंश्लेषाधिकरणम् ॥
विषयः: विद्यायाः सुकृत-पुण्यकर्मविनाशकत्वम्
श्रीलबलदेवविद्याभूषणविरचित-गोविन्दभाष्यम् — भूमिका
बृहदारण्यकोपनिषदि (४.४.२२) श्रूयते —
"उभे उ हैव एष एते तरत्यमृतः साध्वसाधुनी" इति।
श्रुत्यनुवादः —
"वह (ब्रह्मवेत्ता) इन दोनों—साधु (पुण्य) और असाधु (पाप) कर्मों को पार कर जाता है और अमर (मुक्त) हो जाता है।"
अनेन प्रकारेण प्रतिपादितं यत् ज्ञानी पाप-पुण्योभयकर्मबन्धात् विमुक्तो भवति।
संशयः —
किं पूर्वसञ्चितानां सुकृतानां (पुण्यानाम्) अपि दुष्कृतवदेव विनाशः, तथा क्रियमाणानां चाश्लेषः (अस्पर्शः) भवति, उत नैवम्?
पूर्वपक्षः —
न हि सुकृतकर्मणां तथा विनाशोऽश्लेषो वा भवितुमर्हति, यतो हि तानि वेदविहितान्येव भवन्ति न तु प्रतिषिद्धानि।
अतः उपभोगं विना तेषां क्षयः असम्भवः।
यावत् पूर्वोपचित-सुकृतप्रतिबन्धः तिष्ठति, तावत् ब्रह्मविदोऽपि मुक्तिः न सिध्यति।
सिद्धान्तः —
अत्रोच्यते—अस्य समाधानार्थं भगवान् सूत्रकारः स्वसिद्धान्तं प्रस्तौति —
ब्रह्मसूत्रम् (४.१.१४) —
इतरस्याप्येवमश्लेषः पाते तु ॥ १४ ॥
पदच्छेदः —
इतरस्य, अपि, एवम्, अश्लेषः, पाते, तु।
पदार्थः —
• इतरस्य = इतरस्य (पुण्यस्य/सुकृतस्य अपि)
• अपि = भी
• एवम् = पूर्वोक्त पापकर्म की ही भाँति
• अश्लेषः = असंश्लेष (स्पर्श न होना) तथा नाश
• पाते = देहपात (शरीर छूटने) पर
• तु = निश्चय ही
सूत्रार्थः एवं हिन्दी-अनुवादः —
ज्ञानोत्पत्ति होने पर इतर (अर्थात् पुण्य/सुकृत) का भी पापकर्म की ही भाँति अश्लेष (अस्पर्श) और विनाश होता है; तथा शरीरपात (प्रारब्धक्षय) होने पर निश्चय ही मोक्ष की प्राप्ति हो जाती है।

Purport by Śrīla Baladeva Vidyābhūṣaṇa
This sūtra means that when transcendental knowledge is present, then the
other (itarasya), which here means the past and present karmic reactions of pious
deeds, is destroyed and ceases to touch. Thus happens in the same way it happens
to past and present sinful reactions. It is not that because they are prescribed by
the Vedas, material pious deeds do not obstruct transcendental knowledge. The
result brought by material pious deeds is an obstacle impeding the result brought
by transcendental knowledge. In truth, material pious deeds are not pure and
spiritual. In the Chāndogya Upaniṣad (8.4.1) it is said:
sarve pāpmāno 'to nivartante
"All sins are then destroyed."
In this context the word "sins" is used to include material pious deeds also. In
Bhagavad-gtā (4.37) the Supreme Personality of Godhead affirms:
yathaidhāṁsi samiddho 'gniḥ . . .
"As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of
knowledge burn to ashes all reactions to material activities."*
In this verse the destruction of karmic reactions is described. In these general
worlds all karmic reactions, past and present, sinful and pious, are included. The
author of the sūtras describes this here in the words "pāte tu" (indeed, when it is
destroyed). The word "tu" (indeed) is used for emphasis. In this way there is
nothing wrong with the statement that liberation is attained when one's karmic
reactions are destroyed.
Adhikaraṇa 11
Arabdha-phala and Anarabdha-phala Karmic Reactions
Introduction by Śrīla Baladeva Vidyābhūṣaṇa

यहाँ कोई आक्षेप कर सकता है: यदि दिव्य ज्ञान समस्त
पूर्ववर्ती पुण्य एवं पाप कर्मफलों का नाश करता है, तो इससे स्वतः ही
(जीवात्मा की मुक्ति और उसके साथ ही) भौतिक शरीर की
आकस्मिक मृत्यु हो जानी चाहिए। ऐसा स्पष्टतः नहीं होता, अतः दिव्य ज्ञान
के विषय में जो कहा गया है, वह सत्य नहीं हो सकता।
सूत्रकार अब इस आक्षेप का निराकरण करने के लिए इस अधिकरण का आरम्भ करते हैं।
पूर्वसञ्चित पुण्य एवं पाप कर्मफल दो प्रकार के होते हैं: १. अनारब्ध-फल (जिनके
फल अभी प्रकट होना आरम्भ नहीं हुए हैं), तथा २. आरब्ध-फल (जिनके
फल प्रकट होना आरम्भ हो चुके हैं)।
संशय: क्या दिव्य ज्ञान दोनों प्रकार के पूर्वसञ्चित
कर्मफलों को नष्ट करता है, अथवा केवल अनारब्ध-फल कर्मों को ही नष्ट करता है?
पूर्वपक्ष: अधिकरण १० के प्रारम्भ में उद्धृत बृहदारण्यक
उपनिषद् (४.४.२२) के सन्दर्भ में यह स्पष्ट रूप से कहा गया है कि
दोनों प्रकार के कर्मफल नष्ट हो जाते हैं। इस प्रकार यह स्पष्ट है कि
दिव्य ज्ञान दोनों प्रकार के कर्मफलों को पूर्णतया नष्ट कर देता है।
सिद्धान्त: अग्रिम शब्दों में सूत्रकार अपना
सिद्धान्त (निष्कर्ष) प्रस्तुत करते हैं।
सूत्र १५
अनारब्धकार्ये एव तु पूर्वे तदवधेः ॥ १५ ॥
अनारब्ध—जो आरम्भ नहीं हुआ; कार्ये—कार्य/फल; एव—ही; तु—किन्तु; पूर्वे—पूर्वसञ्चित;
तत्—उसकी; अवधेः—अवधि (समय-सीमा) होने से।
किन्तु केवल अनारब्ध-फल कर्म ही नष्ट होते हैं, क्योंकि वही उसकी समयावधि (सीमा) है।
श्रील बलदेव विद्याभूषण कृत भाष्य (तात्पर्य)
यहाँ 'तु' शब्द का प्रयोग संशय का निवारण करने के लिए हुआ है। केवल अनारब्ध-फल
पूर्वसञ्चित पुण्य तथा पाप कर्म, अर्थात् वे कर्म जिन्होंने अभी फल देना प्रारम्भ
नहीं किया है, दिव्य ज्ञान द्वारा नष्ट होते हैं। आरब्ध-फल कर्म,
जिन्होंने फल देना आरम्भ कर दिया है, वे उस प्रकार नष्ट नहीं होते।
ऐसा क्यों है? सूत्र स्पष्ट करता है, "तदवधेः" (क्योंकि वही उसकी सीमा है)।
छान्दोग्य उपनिषद् (६.१४.२) में कहा गया है:
तस्य तावदेव चिरं यावन्न विमोक्ष्ये

"One cannot attain liberation as long as his past karmic reactions persist."
In Śrīmad-Bhāgavatam (10.87.40) the personified Vedas pray to the Supreme
Personality of Godhead:
tvad-avagamī na vetti bhavad-uttha-śubhāśubhayoḥ
guṇa-viguṇānvayāṁs tarhi deha-bhṛtāṁ ca giraḥ
"When a person realizes You, he no longer cares about His good and bad
fortune arising from past pious and sinful acts, since it is You alone who control
this good and bad fortune. Such a realized devotee also disregards what ordinary
living beings say about him."****
In this way the scriptures explain that, by the Supreme Lord's will, the living
entity remains in his material body until his ārabdha-phala karmic reactions are
destroyed. Transcendental knowledge is very powerful. It can at once burn away
all past karmic reactions, leaving behind no remainder. In this it is like a blazing
fire that at once burns up any kind of fuel that may be supplied.
Although these statements of scripture should be accepted, still it is seen that
many great sages, wise with transcendental knowledge, still remain living within
material bodies. In that situation it should be accepted that, by the will of the
Lord, these sages stay in this world, their ārabdha-phala karmic reactions not yet
exhausted, for the purpose of teaching the truth of spiritual life to the others. As a
jewel or other impediment may stop the burning of a fire, so transcendental
knowledge's power to burn away all karmic reactions may be stopped in certain
circumstances like this.
Here someone may object: Without taking shelter of a series of past karmic
reactions, transcendental knowledge does not become manifested. Those karmic
reactions may be compared to a potter's wheel. As, once begun to spin, the potter's
wheel gradually stops of its own accord, so past karmic reactions gradually come
to a stop.
To this objection I reply: No. It is not so. Transcendental knowledge is very
powerful. It can at once uproot all karmic reactions. It is only the will of the
Supreme Lord that stops transcendental knowledge. When a heavier stone is
placed on a spinning potters wheel, the wheel comes to an abrupt halt.
(Transcendental knowledge stops all karmic reactions in a way like that.)
Therefore what was said in the beginning about transcendental knowledge is right
and true.

॥ श्रीमद्ब्रह्मसूत्रम् ॥
चतुर्थोऽध्यायः (फलध्यायः) — प्रथमः पादः
द्वादशमधिकरणम् — अग्निहोत्राद्यधिकरणम्
(नित्यकर्मणां ज्ञानानष्टत्वविचारः / नित्यकर्म एवं कर्मफल)
श्रील बलदेवविद्याभूषण-प्रणीत-गोविन्दभाष्ये अवतरणिका:
अत्र कश्चिदाशङ्केत—पूर्वेण ज्ञानेन पूर्वार्जितानां सर्वेषां सुकृतानां विनाशाभिधानात्, काम्यकर्मवन्नित्यकर्मणामपि फलविनाशः स्यात्।
हिन्दी अनुवाद: यहाँ कोई यह शङ्का कर सकता है कि यह कहा गया है कि दिव्यज्ञान समस्त पूर्वार्जित पुण्य-कर्मों के फलों को नष्ट कर देता है।
अतः ज्ञान जिस प्रकार सकाम कर्मों (काम्य-कर्मों) का विनाश करता है, उसी प्रकार नित्यकर्मों (अग्निहोत्रादि विहित कर्मों) का भी नाश कर देता होगा।
इति प्राप्तौ तन्निराकरणायेदमाह—
हिन्दी अनुवाद: इस भ्रम या विचार के निराकरण के लिए यह वर्तमान अधिकरण आरम्भ किया जाता है।
संशयः:
बृहदारण्यकोपनिषदि (४।४।२२)—"तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेन" इत्यादिश्रुतिषु ज्ञानिनां सुकृतदुष्कृतयोः प्रणाशः श्रूयते।
हिन्दी अनुवाद (संशय): बृहदारण्यकोपनिषद् (४।४।२२) में यह वर्णन मिलता है कि ब्रह्मज्ञान भूतकाल के समस्त पुण्य और पापमय कर्मफलों को विनष्ट कर देता है।
तत्र किं काम्यकर्मवदग्निहोत्रादीनामपि नित्यकर्मणां विहितयज्ञानां च फलं विनश्यति, उत न विनश्यति इति संशयः।
हिन्दी अनुवाद: तो क्या काम्य-कर्मों के फल के समान अग्निहोत्र-यज्ञादि नित्य-कर्मों के फल भी ब्रह्मज्ञान द्वारा नष्ट हो जाते हैं अथवा नष्ट नहीं होते हैं?
पूर्वपक्षः:
पूर्वपक्षी मन्यते—ज्ञानस्य स्वभाव एव सकलकर्मफलविनाशकत्वम्। न हि ज्ञानं स्वस्वभावं जहाति, तस्मादग्निहोत्रादीनामपि नित्यकर्मणां नाशो भवेदेव।
हिन्दी अनुवाद (पूर्वपक्ष): पूर्वपक्षी का कथन है कि ज्ञान का स्वभाव ही समस्त कर्म-प्रतिक्रियाओं को नष्ट करना है।
चूँकि ज्ञान अपने स्वभाव का त्याग नहीं कर सकता, अतः उसे नित्यकर्मों की प्रतिक्रियाओं को भी विनष्ट करना ही चाहिए।
सिद्धान्तः:
अत्र सिद्धान्तमुच्यते—एवं प्राप्ते भगवता सूत्रकृता सिद्धान्त उच्यते।
हिन्दी अनुवाद (सिद्धान्त): इस प्रकार पूर्वपक्ष के प्राप्त होने पर सूत्रकार भगवान् बादरायण अपना सिद्धान्त प्रस्तुत करते हैं—
ब्रह्मसूत्रम् — सूत्र १६:
अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात् ॥ १६ ॥
पदच्छेदः:
अग्निहोत्रादि — अग्निहोत्र-यज्ञादयः नित्यकर्माणि (अग्निहोत्र इत्यादि नित्यकर्म)
तु — अपि तु, पूर्वपक्षव्यावृत्तौ (किन्तु / पूर्वपक्ष के खण्डनार्थ)
तत्कार्याय — तस्य ज्ञानस्य कार्याय (उस ज्ञान की उत्पत्ति रूप कार्य के लिए)
एव — केवलम्, निश्चयेन (ही)
तद्दर्शनात् — तस्य श्रुतौ दर्शनात्, प्रमाणात् (क्योंकि श्रुति में ऐसा ही देखा/कहा गया है)
सूत्रार्थः:
संस्कृतार्थः: अग्निहोत्रादिकं नित्यं कर्म तु तत्कार्याय एव—ज्ञानोत्पत्तये एव भवति, न तु विनश्यति; कुतः? तद्दर्शनात्—श्रुतौ तथैव दर्शनात्।
हिन्दी अनुवाद: किन्तु अग्निहोत्रादि नित्यकर्म उस ज्ञान की उत्पत्ति रूप कार्य के लिए ही होते हैं (अर्थात् वे ज्ञान के साधन बनते हैं, नष्ट नहीं होते), क्योंकि श्रुति में ऐसा ही विधान देखा जाता है।
श्रील बलदेवविद्याभूषण-प्रणीत-गोविन्दभाष्य-तात्पर्यम्:
ज्ञानोत्पत्तये नित्यकर्मणां सहकारित्वेन श्रुतौ प्रतिपादितत्वात् न तेषां काम्यकर्मवत् विनाशः सम्भवति।

The word "tu" (but) is used here to dispel doubt. Performed before
transcendental knowledge is manifested, the daily agnihotra-yajña and other nitya-
karmas have the manifestation of transcendental as their karmic reaction. Why is
that? The sūtra explains, "tad-darśanāt" (for that is the revelation). In the Bṛhad-
āraṇyaka Upaniṣad (4.4.22) it is said:
tam etaṁ vedānuvacanena
"By studying the Vedas they come to understand the Supreme Personality of
Godhead."
This means that transcendental knowledge (is the karmic result of nitya-
karmas, such as study of the Vedas). Transcendental knowledge, then, destroys all
past pious karmic reactions except for those of nitya-karma duties, such as the
performance of daily agnihotra-yajñas. That is the meaning of the sūtra.
Transcendental knowledge does not destroy the karmic reactions of nitya-
karma duties for the attainment of transcendental knowledge is itself the karmic
reaction these duties produce. When a house is set afire some seeds within it may
become heated but not destroyed. Such grains can never be sown, for they will
never sprout into plants. In the same way the reactions to nitya-karma activities
are not destroyed (although they will not sprout into future material bondage). In
the Bṛhad-āraṇyaka Upaniṣad it is said:
karmaṇā pitṛlokaḥ
"By performing nitya-karma duties one goes to Pitṛloka."
This shows that sometimes nitya-karma duties bring the attainment of
Svargaloka as their karmic reaction. These reactions all become destroyed.
Adhikaraṇa 13
Some Fine Points of Karmic Reactions
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
It has been shown that by the Lord's will the ārabdha-phala pious and sinful
karmic reactions of they who are enlightened with transcendental knowledge
remain and are not destroyed. The Lord does this so the enlightened souls may

stay in the material world for some time and teach the spiritual truth to the people
in general. Now it will be shown that for some निरपेक्ष devotees the Lord at once
destroys their आरब्ध-फल karmic reactions. Thus these devotees do not have
experience these karmic reactions. In the कौषीतकि उपनिषद् (1.4) it is said:
तत्-सुकृत-दुष्कृते विधुनुते तस्य प्रिया ज्ञातयः सुकृतम् उपयान्त्य् अप्रिया
दुष्कृतम्
"His pious and sinful karmic reactions are removed. His pious reactions are
given to his friends and kinsmen. His sinful reactions are given to his enemies."
In the शाट्यायनि-शास्त्र it is said:
तस्य पुत्रा दायम् उपयान्ति सुहृदः साधुकृत्यां द्विषन्तः पापकृत्याम्।
"His children claim their inheritance, and his friends claim the reactions of his
pious deeds. His enemies must take the reactions of his sins."
संशय (doubt): Are the आरब्ध-फल karmic reactions sometimes destroyed
without the person having to experience their results, or is this never so?
पूर्वपक्ष (the opponent speaks): Without experiencing them, आरब्ध-फल
karmic reactions are never destroyed.
सिद्धान्त (conclusion): In the following words the author of the सूत्रs gives
His conclusion.
सूत्र १७
अतोऽन्यापि ह्येकेषामुभयोः
अतः—then; अन्या—another; अपि—also; हि—indeed; एकेषाम्—of some;
उभयोः—of both.
Therefore there is another also. Of some there is both.
Purport by श्रील बलदेव विद्याभूषण
For some निरपेक्ष devotees who are very ardently devoted to the Lord, their

pious and sinful ārabdha-phala karmic reactions are removed without their having
to experience the results. The reason for this is given in the word "anyā" (there is
another also). This means, "there is another scriptural quote, a quote revealing
that by the Supreme Lord's will ārabdha-phala karmic reactions are sometimes also
destroyed". The other scriptural quote is the passage from Kauṣītiki Upaniṣad
previously quoted, and the passage from the Śāṭyāyana-śāstra also.
This is the meaning: In one place the scriptures say that ārabdha-phala karmic
reactions are destroyed only when the person experiences them, and in another
place the scriptures say that transcendental knowledge can destroy ārabdha-phala
karmic reactions. If these two statements are not to be thought of as contradicting
each other, they must be considered to apply to different circumstances. These
scriptural statements do not apply to kāmya-karma activities, for sūtras 13 and 14
stated that all pious and sinful karmic reactions are destroyed, and because sins are
by definition not kāmya-karma activities.
Therefore, for some very dear devotees, who ardently yearn to see the Lord and
who are no longer able to bear separation from Him, the Supreme Lord takes away
their ārabdha-phala karmic reactions, and distributes them to those persons who
are close to those devotees. This will be further described in another adhikaraṇa.
Thus the devotee's ārabdha-phala karmic reactions are experience by these people.
In this way the rule the Lord has decreed for ārabdha-phala karmic reactions is
maintained.
Here someone may object: Karmic reactions are formless, and therefore it is not
logical to say that they can be given to others as if they were tangible objects.
If this is said, then I reply: That is not true. Because He is all-powerful, the
Supreme Lord can do anything He wishes, even if what He does is different from
what you think is logical. Therefore the Supreme Personality of Godhead can
remove the ārabdha-phala karmic reactions of some great devotees who ardently
yearn to see Him.
In the next sūtra the author refutes the claim that the karmic reactions of one
person cannot be given to another.
Sūtra 18
yad eva vidyayeti hi
yad eva vidyayā iti—Chāndogya Upaniṣad 1.1.10; hi—because.
Because of Chāndogya Upaniṣad 1.1.10.
Purport by Śrīla Baladeva Vidyābhūṣaṇa

Chāndogya Upaniṣad 1.1.10 shows the power of transcendental knowledge,
even when it is only knowledge of the individual spirit soul. The word "hi" in this
sūtra means "because". This means that because transcendental knowledge cannot
be stopped by any obstacle, and because the Supreme Personality of Godhead in
these circumstances gives His own mercy, sometimes the living entity does not
have to experience his ārabdha-phala karmic reactions. No one should be
surprised at this.
What happens then? The author of the sūtras gives the following explanation.
Sūtra 19
bhogena tv itare kṣapayitvātha sampadyate
bhogena—by enjoyment; tu—indeed; itare—the other; kṣapayitvā—leaving;
atha—then; sampadyate—obtains.
Renouncing the two others, he enjoys.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
This sūtra means, "leaving behind the gross and subtle material bodies (the two
others), and attaining the body of a personal associate of the Lord, the liberated
devotee enjoys transcendental bliss". This is described in the following words of
Taittirīya Upaniṣad (2.1.1):
so 'śnute sarvān kāmān
"Then he enjoys the fulfillment of all his desires."
That is the meaning of the sūtra's word "sampadyate" (he enjoys transcendental
bliss).
Pada 2

Invocation
mantrād yasya parā bhūtāḥ
parā bhūtādayo grahāḥ
naśyanti sva-lasat-tṛṣṇaḥ
sa kṛṣṇaḥ śaraṇaṁ mama
May Lord Kṛṣṇa, who is radiant with the thirst to be re-united with His
devotees, and whose mantras exorcise the ghosts and demons of repeated birth in
the material world of five elements, be my shelter.
Adhikaraṇa 1
The Time of Death
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In the next pada will be described the way the soul travels to the world of the
demigods. In this pada will be described the way a person enlightened with
transcendental knowledge leaves his material body. In the Chāndogya Upaniṣad
(6.8.6) it is said:
asya saumya-puruṣasya prayato vāṅ-manasi sampadyate manaḥ prāṇe prāṇas tejasi
tejaḥ parasyāṁ devatāyām
"When a good person leaves his material body, the voice enters the mind, the
mind enters the life-air, the life-air enters the element fire, and the element fire
enters the Supreme Personality of Godhead."
Saṁśaya (doubt): Does the voice itself enter, or do only the activities of the
voice enter?
Pūrvapakṣa (the opponent speaks): Because the nature of the mind is not like
the nature of the voice, and because the voice and other parts of the body are
subordinate to the mind, therefore it is only the activities of the voice that enter.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.

Sūtra 1
vāṅ manasi darśanāc chabdāc ca
vāk—voice; manasi—in the mind; darśanāt—because of sight; śabdāt—because
of sound; ca—also.
Because of what is seen and heard, voice enters mind.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Voice itself enters the mind. Why is that? The sūtra explains, "darśanāt"
(because of what is seen). This means that even when the external voice is silent, it
is seen that the voice is still active in the mind. The sūtra also explains, "śabdāt"
(because of what is heard). In the scriptures (Chāndogya Upaniṣad) it is heard:
vāṅ manasi sampadyate
"The voice enters the mind."
Any other interpretation would do violence to the clear meaning of this quote.
No evidence actually supports the idea that only the activity of the voice enters the
mind.
Here someone may object: Because mind does not possess the nature of the
voice, voice itself cannot have entered the mind. It is only the activities of one
thing that can enter another thing dissimilar in nature. An example of this is the
activities of fire, which can thus enter water. This is so, for it is clearly seen.
If this is said, then I reply: Voice and mind meet. They do not join together and
become one. The meaning is that even though their natures are different, the two
of them actually do meet.
Sūtra 2
ata eva sarvāṇy anu
ataḥ eva—therefore; sarvāṇi—all; anu—following.

Therefore they all follow.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Here someone may object: The voice may enter the mind, but the mind does
not enter the element fire.
If this objection is raised, the sūtra gives the following reply, "sarvāṇi" (all).
This means, "the sense of hearing and all the other senses also enter". The word
“anu" here means, "they all enter, following behind the voice". In the Praśna
Upaniṣad (3.9) it is said:
tasmād upaśānta-tejāḥ punar-bhavam indriyair manasi sampadyamānair yac cittas
tenaiṣa prāṇa āyāti
"When the fire of life is extinguished, the senses enter the mind, and the soul
again takes birth. Accompanied by that mind, the soul is born again."
In the Praśna Upaniṣad (4.2) it is said:
yathā gārgya marīcayo 'staṁ gacchato 'rkasya sarva etasmiṁs tejo-maṇḍale ekī-
bhavati tāḥ punar udayataḥ pracaranty evaṁ ha vai tat sarvaṁ pare deve manasy
ekī-bhavati
"O Gārgya, as the rays of sunlight enter the setting sun only again to emerge
from the rising sun, in the same way the senses enter their deity, the mind."
Adhikarana 2
The Mind Enters the Breath
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now the passage of Chāndogya Upaniṣad (6.8.6) quoted in the beginning of

adhikaraṇa 1 will be again considered.
Saṁśaya (doubt): Does this passage mean to say that the mind enters the life-
breath, or that it enters the realm of the moon?
Pūrvapakṣa (the opponent speaks): Bṛhad-āraṇyaka Upaniṣad (3.2.13) declares:
manaś candram
"The mind enters the moon."
Therefore the mind enters the moon.
Siddhānta (conclusion): in the following words the author of the sūtras gives
His conclusion.
Sūtra 3
tan manaḥ prāṇa uttarāt
tat—that; manaḥ—mind; prāṇe—in the life-breath; uttarāt—then.
Then the mind enters the life-breath, because of what follows.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The words "tan manaḥ prāṇe" mean, "accompanied by all the senses, the mind
enters the life-breath". Why is that? Because of the statement that follows
(uttarāt).
Here someone may object: This cannot be, for Bṛhad-āraṇyaka Upaniṣad 3.2.13
affirms that the mind enters the moon.
The author of the sūtras replies to this objection in sūtra 3.1.4.
Adhikaraṇa 3

अधिकरणम्: प्राणाध्यक्षप्रवेशाधिकरणम् (प्राणस्य जीवाप्ययः)
श्रीलबलदेवविद्याभूषणविरचिता भूमिका (गोविन्दभाष्यम्)
अथ छान्दोग्योपनिषदः (६.८.६) एतद्वाक्यं विचार्यते—
"प्राणस्तेजसि"
("प्राण तेज में लीन होता है।")
संशयः—किम् इन्द्रियमनोविशिष्टः प्राणः साक्षात् तेजस्तत्त्वे लीयते, उत जीवात्मनि (अध्यक्षे) प्रविशति?
(संशय: क्या मन और इन्द्रियों से युक्त प्राण सीधे तेजस्तत्त्व में लीन होता है, अथवा जीवात्मा में प्रवेश करता है?)
पूर्वपक्षः—"प्राणस्तेजसि" इति छान्दोग्यश्रुतेः प्राणः साक्षात् तेजस्येव लीयते।
(पूर्वपक्ष: छान्दोग्योपनिषद् के वचनानुसार प्राण सीधे तेजस्तत्त्व में ही लीन होता है।)
सिद्धान्तः—अत्रोच्यते, सूत्रकारः स्वसिद्धान्तं प्रतिपादयति—
(सिद्धान्त: इसके समाधान में सूत्रकार अपना निर्णय व्यक्त करते हैं—)
सूत्रम् ४
सोऽध्यक्षे तदुपगमादिभ्यः ॥ ४ ॥
पदच्छेदः पदार्थश्च—
सः — स प्राणः (वह प्राण);
अध्यक्षे — देहेन्द्रियाध्यक्षे जीवे (शरीर और इन्द्रियों के स्वामी जीवात्मा में);
तत् — तस्य जीवस्य (उस जीवात्मा के);
उपगम — अभिसम्पत्तिः/उपगमनम् (निकट आने);
आदिभ्यः — आदिश्रुतिनिर्देशेभ्यः (आदि श्रुतिवचनों के कारण)।
सूत्रार्थः—वह प्राण अध्यक्ष अर्थात् जीवात्मा में प्रविष्ट होता है, क्योंकि श्रुति में जीवात्मा के प्रति प्राणों के उपगमन (समीप जाने) आदिक का स्पष्ट उल्लेख प्राप्त होता है।
श्रीलबलदेवविद्याभूषणकृतं भाष्यम् (गोविन्दभाष्यम्)
अत्र 'सः' इति शब्देन प्राणो गृह्यते, 'अध्यक्षे' इति शब्देन च शरीरेन्द्रियाधिपतिः जीवात्मा उच्यते।
(यहाँ 'सः' शब्द से 'प्राण' तथा 'अध्यक्षे' शब्द से 'शरीर और इन्द्रियों का स्वामी जीवात्मा' विवक्षित है।)
तस्मात् प्राणः प्रथमं जीवात्मनि लीयते। कस्माद्धेतोः?
(अतः प्राण प्रथम जीवात्मा में प्रविष्ट होता है। ऐसा क्यों?)
सूत्रकार आह—"तदुपगमादिभ्यः" (तस्योपगमनादिश्रुतिभ्यः)।
(सूत्र समाधान करता है—"तदुपगमादिभ्यः" अर्थात् उसके निकट जाने आदि का वर्णन करने वाले श्रुति-प्रमाणों के कारण।)
तथाहि बृहदारण्यकोपनिषदि (४.३.३८) श्रूयते—"तमेवंविदं आत्मानं अन्तकाले सर्वे प्राणा अभिसमायन्ति" इति।