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

It is remembered of the yogīs. Also, two are remembered.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The yogīs, that is they who are devoted to the Supreme Personality of Godhead,
do not take these descriptions of the passing of the moon, the light, and other
points in time very seriously. They merely make a mental note of them (smaryate).
The sūtra explains, "ete smārte" (they are remembered). The Supreme Lord
explains in Bhagavad-gītā (8.27):
naite sṛtī pārtha jānan
yogī muhyate kaścana
"Although the devotees know these two paths, O Arjuna, they are never
bewildered."*
The conclusion is that a person situated in transcendental knowledge need not
be concerned about the specific time of his death. The mention of specific times is
not prominent in this passage from Bhagavad-gītā (8.23-26). The passage begins
with the mention of fire, which has nothing to do with time. In fact, the different
factors mentioned in this passage are all ātivāhika-devatās (demigods that carry the
soul from the body). The author of the sūtras will explain this in sūtra 4.3.2. It is
also said:
divā ca śukla-pakṣaś ca
uttarāyaṇam eva ca
mumūrṣatāṁ praśastāni
viparītaṁ tu garhitam
"The best times for they who are about to die are the daytime, the bright
fortnight, and the six months when the sun travels in the north. The other times
are not good."
This verse describes the condition of the souls not enlightened with
transcendental knowledge. They who are enlightened with transcendental
knowledge always attain Lord Hari. The time when they leave their material bodies
is not relevant.

Pada 3
Invocation
yaḥ sva-prāpti-pathaṁ devaḥ
sevanābhāsato 'diśat
prāpyaṁ ca sva-padaṁ preyān
mamāsau śyāmasundaraḥ
I love handsome and dark Lord Kṛṣṇa, who shows, even to they who have only
the dim reflection of devotional service, the path that leads to Him.
Adhikaraṇa 1
Many Paths or One?
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In this pada will be described the nature of the Supreme Personality of Godhead
and the path that leads to the realm of the Supreme Personality of Godhead. In the
Chāndogya Upaniṣad (4.15.5-6) it is said:
atha yad u caivāsmin śavyaṁ kurvanti yadi ca nārciṣam evābhisambhavaty arciṣo
'har aha āpūryamānam āpūryamāna-pakṣād yan sad-udaḍḍeti māsān tān
samebhyaḥ saṁvatsaraṁ saṁvatsarād ādtityam ādityāc candramasaṁ candramaso
vidyutaṁ tat puruṣo 'mānavaḥ. sa etān brahma gamayaty eṣa deva-patho brahma-
patha etena pratipadyamāna imaṁ mānavam āvartaṁ nāvartante.
"Whether his final rites are performed or not, the yogī goes to the light. From
the light he goes to the day. From the day he goes to bright fortnight. From the
bright fortnight he goes to the six months when the sun travels in the north. From
the six months when the sun travels in the north he goes to year. From the year he
goes to the sun. From the sun he goes to the moon. From the moon he goes to
lightning. From there a divine person leads him to Brahman. This is the path to
the Lord, the path to the Supreme Personality of Godhead. They who travel this
path do not return to the world of human beings."
In this passage light is the first stage on this path. However, in the Kauṣītakī

उपनिषद् (१.३) में कहा गया है:
स एतं देवयानं पन्थानमापद्याग्निलोकमागच्छति स वायुलोकं स
वरुणलोकं स इन्द्रलोकं स प्रजापतिलोकं स ब्रह्मलोकम् ॥
"वह देवयान-मार्ग को प्राप्त होकर अग्निलोक में जाता है, वह वायुलोक में जाता है,
वह वरुणलोक में जाता है, वह इन्द्रलोक में जाता है, वह प्रजापतिलोक में जाता है,
वह ब्रह्मलोक में जाता है।"
यहाँ अग्निलोक प्रथम पर्व (स्थान) है। बृहदारण्यकोपनिषद् (५.१०) में कहा
गया है:
यदा ह वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति तस्मै स तत्र विजिहीते
यथा रथचक्रस्य खं तेन स ऊर्ध्व आक्रमते स आदित्यमागच्छति ॥
"जब जीवात्मा इस लोक से प्रयाण करता है, तब वह वायु को प्राप्त होता है। वहाँ वायु उसके लिए
रथचक्र के छिद्र के समान अवकाश देता है, उससे वह ऊर्ध्व गमन कर सूर्य को प्राप्त होता है।"
यहाँ वायुलोक मार्ग का प्रथम चरण है। मुण्डकोपनिषद् (१.२.११) में
कहा गया है:
सूर्यद्वारेण ते विरजाः प्रयान्ति ।
"सूर्य-द्वार से होकर वे विरज (पापरहित) मुमुक्षु गमन करते हैं।"
यहाँ सूर्य मार्ग का प्रथम चरण है। अन्य शास्त्रों में भी अन्य प्रकार के वर्णन
देखने को मिलते हैं।
संशय: क्या यहाँ परब्रह्म के लोक को जाने वाला केवल एक ही मार्ग वर्णित है,
अथवा उपनिषदों के इन वचनों में अर्चि आदि (प्रकाश) से आरम्भ होने वाले
अनेक भिन्न-भिन्न मार्गों का प्रतिपादन किया गया है?
पूर्वपक्ष: क्योंकि ये सभी मार्ग परस्पर भिन्न प्रतीत होते हैं, अतः ये
अनेक भिन्न-भिन्न मार्ग ही होने चाहिए।
सिद्धान्त: आगामी शब्दों में सूत्रकार (महर्षि बादरायण) अपना
सिद्धान्त/निष्कर्ष प्रस्तुत करते हैं।
सूत्र १ : अर्चिरादिना तत्प्रथितेः ॥ ४.३.१ ॥

arcir-ādinā tat prathiteḥ
arciḥ—light; ādinā—beginning with; tat—that; prathiteḥ—because of being
well known.
It begins with light, for that is well known.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The enlightened souls travels to the world of the Supreme Personality of
Godhead on a path that begins with light. Why is that? The sūtra explains, "tat
prathiteḥ" (for that is well known). In the Chāndogya Upaniṣad (5.10.1) it is said:
tad ya ittham vidur ye ceme 'raṇye śraddhāṁ tapa ity upāsate te arciṣam
"This they know: They who perform austerities and worship the Lord with faith
travel on the path that begins with light."
This passage is taken from the chapter describing the knowledge of the five
fires (pañcāgni-vidyā). Therefore the path that begins with light is traveled even by
they who study the fire and other vidyās. In the Brahma-tarka it is said:
dvāv eva mārgau prathitāv
arcir-ādir vipaścitām
dhūmādiḥ karmiṇāṁ caiva
sarva-veda-vinirṇayāt
"Two paths are famous. The path beginning with light is traveled by they who
are enlightened with transcendental knowledge, and the path beginning with
smoke is traveled by they who perform Vedic rituals. That is the conclusion of all
the Vedas."
This being so, it is understood that the scriptures describe a single path for the
enlightened souls, and therefore the differences in the descriptions should be
reconciled in the same was they were in the case of the attributes of the Lord. This
is so because the knowledge to be described here is one, even though the scriptural
texts seem to give different explanations. The conclusion, then, is that the path
begins with light. Any other interpretation breaks the real meaning of the Vedic
texts.

॥ अधिकरणम् २ : वायुलोकाधिकरणम् ॥
अधिकरण २ : वायुलोक
श्रील बलदेव विद्याभूषण द्वारा भूमिका (गोविन्दभाष्यम्) :
अर्चिरादि क्रम में वायुलोक आदि का भी सन्निवेश (समावेश) होना चाहिए—यह प्रतिपादन करने के लिए अब नया विचार प्रारम्भ किया जाता है।
पूर्वोद्धृत कौषीतकि उपनिषद् (१.३) के वचन में कहा गया है:
श्रुति: "स एतं देवयानं पन्थानमापद्याग्निलोकमागच्छति स वायुलोकम्..."
श्रुति का अनुवाद: "वह इस देवयान मार्ग को प्राप्त कर पहले अग्निलोक में जाता है, फिर वह वायुलोक में जाता है।"
संशय: क्या वायुलोक का अर्चि आदि से आरम्भ होने वाले मार्ग में समावेश होना चाहिए, अथवा नहीं?
पूर्वपक्ष: इसका समावेश नहीं होना चाहिए, क्योंकि श्रुति-शास्त्र इन सोपानों का एक विशिष्ट क्रम से वर्णन करता है, और अपनी इच्छानुसार उस क्रम में परिवर्तन नहीं किया जा सकता।
सिद्धान्त: इसके समाधान में सूत्रकार भगवान् बादरायण अपना निर्णय प्रस्तुत करते हैं—
॥ ब्रह्मसूत्रम् ॥
सूत्र २: वायुमब्दादविशेषविशेषाभ्याम् ॥ २ ॥
पदच्छेद एवं शब्दार्थ:
वायुम् — वायुलोक की प्राप्ति (वायु को);
अब्दात् — संवत्सर (वर्ष) के अनन्तर;
अविशेष-विशेषाभ्याम् — अविशेष (सामान्य) तथा विशेष प्रमाणों के आधार पर।
सूत्रार्थ (हिन्दी अनुवाद):
संवत्सर (वर्ष) के पश्चात् वायु की प्राप्ति होती है, क्योंकि यह क्रम अविशेष (सामान्य श्रुति) और विशेष (निर्दिष्ट श्रुति) दोनों प्रकार के वचनों से सिद्ध होता है।
श्रील बलदेव विद्याभूषण कृत भाष्य / तात्पर्य:

In the path beginning with light, the stage of Vāyuloka should be placed after
the year and before the sun. Why is that? The sūtra explains, "aviśeṣāt" (for it is
not specific). This means that in the passage from Kauṣītakī Upaniṣad (1.3) it was
not specifically stated where Vāyuloka comes in the sequence. However, in the
passage from Bṛhad-āraṇyaka Upaniṣad (5.10) there is a specific statement that
Vāyuloka comes before the sun in this sequence. Also, in Bṛhad-āraṇyaka Upaniṣad
(6.2.15) it is said that after the months, and after Devaloka, the soul comes to the
sun. The Devaloka here should be understood to be Vāyuloka. In the scriptures it
is said:
yo 'yaṁ pavana eṣa eva devānāṁ gṛhaḥ
"Vāyuloka is the home of the devas."
Therefore, because it is the home of the devas, Vāyuloka is also called Devaloka.
Some say that there is a specific planet, Devaloka, which is part of this sequence.
(If this interpretation is accepted, then Devaloka) should be placed after the year
and before Vāyuloka. It should not be placed between the months and the year, for
that stage in the sequence is well known. Therefore Devaloka and Vāyuloka should
both be placed between the year and the sun.
Adhikaraṇa 3
Varuṇaloka
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In the Kauṣītakī Upaniṣad (1.3) it is said:
sa varuṇalokaṁ sa indralokaṁ sa prajāpatilokam
"He goes to Varuṇaloka. He goes to Indraloka. He goes to Prajāpatiloka."
Saṁśaya (doubt): Is Varuṇaloka one of the stages in the path beginning with
light?
Pūrvapakṣa (the opponent speaks): Because there is no place for it in this path,
as there was a place for Vāyuloka, Varuṇaloka is not a stage in this path.

Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 3
taḍito 'dhi varuṇaḥ sambandhāt
taḍitaḥ—lightning; adhi—above; varuṇaḥ—Varuṇa; sambandhāt—because of
the relationship.
Varuṇaloka comes after lightning, for that is their relationship.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the Chāndogya Upaniṣad (4.15.5) it is said:
candramaso vidyutam
"He leaves the moon and goes to lightning."
It is seen that the soul travels from lightning to Varuṇaloka. Why is that? The
sūtra explains, “sambandhāt", which means "for that is the relationship between
lighting and Varuṇaloka". First lightning is manifested, and then comes rain. In
the Śruti-śāstra it is said:
yathā hi viśālā vidyutas tīvra-stanita-nirghoṣā jīmūtodare n

॥ चतुर्थाध्यायस्य तृतीयपादे चतुर्थम् आतिवाहिकाधिकरणम् ॥
(अधिकरण ४ : आतिवाहक-देवतागण)
श्रील बलदेवविद्याभूषणविरचित-गोविन्दभाष्यम् — भूमिका :
अर्चिरादिमार्गे कश्चिद्विशेषश्चिन्त्यते ।
(हिन्दी अनुवाद : अब अर्चि (प्रकाश) आदि से प्रारम्भ होने वाले मार्ग के एक विशिष्ट विषय पर विचार किया जाता है।)
संशयः —
किमेतेऽर्चिरादयो मार्गचिह्नानि, उत गन्तॄणां नेतारश्चेतना विशेषाः ?
(संशय : क्या ये अर्चि आदि मार्ग के केवल चिह्न-स्थान हैं, अथवा मुक्त आत्मा को ले जाने वाले चेतन वाहक देवता हैं?)
पूर्वपक्षः —
तत्र मार्गचिह्नानि तावदिति प्राप्तम्, श्रुतौ तद्रूपेणैव निर्देशात् ।
लोके हि पन्थानमुपदिशन्तो गिर्यादीनि चिह्नानि निर्दिशन्ति—"इतो नद्यां गन्तव्यम्, ततो गिरिः, तदनन्तरं ग्रामः" इति ।
अथवा शब्दानां तथा व्याख्यानसम्भवात् ते चेतनाः पुरुषा अपि भवेयुः ।
(पूर्वपक्ष : अर्चि आदि मार्गचिह्न ही हैं क्योंकि श्रुति में उनका वैसा ही वर्णन है, जैसे लोक में मार्ग बताने वाले कहते हैं—'नदी तक जाओ, फिर पर्वत आयेगा, उसके बाद गाँव आयेगा' अथवा शब्दों के अर्थानुसार वे पुरुष भी हो सकते हैं।)
सिद्धान्तः —
इत्येवं प्राप्ते प्रत्याह सूत्रकारः स्वसिद्धान्तम्—
(सिद्धान्त : ऐसा प्राप्त होने पर सूत्रकार श्रीवेदव्यास अपना प्रामाणिक निर्णय प्रस्तुत करते हैं—)
॥ ब्रह्मसूत्रम् ४।३।४ ॥
आतिवाहिकास्तल्लिङ्गात् ॥ ४ ॥
पदच्छेदः तथा शब्दार्थः —
आतिवाहिकाः — अतिवाहयन्ति प्रापयन्तीत्यातिवाहिकाः (मार्ग में वहन कर ले जाने वाले देवतागण) ;
तत् — तस्य (उस नयन कराने के) ;
लिङ्गात् — चिह्नात् (लक्षण वा सामर्थ्य-द्योतक चिह्न उपलब्ध होने से) ।
सूत्रार्थः —
अर्चिरादयः आतिवाहिका एव देवताविशेषा भवितुमर्हन्ति, तल्लिङ्गदर्शनात् ।
(हिन्दी अनुवाद : अर्चि आदि आतिवाहक देवता हैं, क्योंकि उनमें जीवात्मा को ले जाने का लक्षण पाया जाता है।)
श्रील बलदेवविद्याभूषणविरचित-गोविन्दभाष्यम् — भावार्थ एवं तात्पर्य :
अर्चिरादयः परमपुरुषेण तन्नयनायाधिकृताश्चेतना विशेषा एवेत्यवगन्तव्यम् ।
न ह्येते केवलं मार्गचिह्नानि, नापि साधारणमनुष्याः ।
कुत एतत् ? यतः सूत्रमाह—"तल्लिङ्गात्" इति ।
अन्यान्नयन्ति वहन्तीति तल्लक्षणोपपत्तेः ।
तथा हि छान्दोग्योपनिषदि श्रूयते—
"तत्पुरुषोऽमानवः स एनान् ब्रह्म गमयति" (छा० उप० ४।१५।५, ५।१०।२) इति ।
(हिन्दी अनुवाद : प्रकाश (अर्चि) आदि से प्रारम्भ होने वाले तत्त्व परमपुरुष भगवान् द्वारा जीवात्मा को वहन करने (ले जाने) के लिए नियुक्त आतिवाहक देवता हैं। वे न तो केवल मार्ग-चिह्न हैं और न ही साधारण व्यक्ति। ऐसा क्यों है? सूत्र स्पष्ट करता है—'तल्लिङ्गात्' अर्थात् उनमें दूसरों को वहन कर ले जाने का लक्षण विद्यमान है। छान्दोग्य उपनिषद् में कहा गया है : "वह अमानव पुरुष इनको परब्रह्म तक पहुँचाता है।")

tat-puruṣo 'mānavaḥ sa etān brahma gamayati
"He is a divine person. He brings them to the Supreme Personality of
Godhead."
The divine person described here brings the soul to the Supreme Personality of
Godhead. The light and other things are his assistants. That is the meaning.
That they are neither landmarks nor ordinary persons is corroborated in the
following sūtra.
Sūtra 5
ubhaya-vyāmohāt tat siddheḥ
ubhaya—both; vyāmohāt—because of bewilderment; tat—that; siddheḥ—
because of proof.
It is proved because the other two are untenable.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Because they who die during the night do not have contact with the daytime
and thus cannot have contact with the light and other things on the path, these
things cannot be landmarks. Because ordinary persons are not very powerful and
therefore cannot carry the soul in this way, they cannot be ordinary persons either.
In this way the Śruti-śāstra shows that they can be neither landmarks nor ordinary
persons. Therefore they must be ātivāhika demigods. That is the meaning.
Adhikaraṇa 5
The Divine Person
Introduction by Śrīla Baladeva Vidyābhūṣaṇa

संशयः — किं भगवता प्रेषितः स दिव्यः पुरुषः अर्चिरादिलोकं यावद् अवतरति, उत केवलं विद्युल्लोकमेव प्रति अवतरति?
पूर्वपक्षः — यतः भगवान् अजामिलादीनाम् आनयनाय स्वदूतान् पृथिवीपर्यन्तमपि प्रेषयति, अतः अयं दिव्यः पुरुषः अर्चिरादिपर्यन्तम् अवतरेत्।
सिद्धान्तः — अस्योत्तरत्वेन सूत्रकारः स्वसिद्धान्तं प्रस्तौति —

सूत्रम् ६

वैद्युतेनैव ततस्तच्छ्रुतेः ॥ ६ ॥
पदच्छेदः एवं पदार्थः —
वैद्युतेन — विद्युत्स्थितेन दिव्येन (अमानवेन) पुरुषेण; एव — एव (न तु अर्चिरादिभिः); ततः — तदनन्तरम्; तत् — तत् नयनं ब्रह्मप्रापणम्; श्रुतेः — श्रुतिप्रमाणात्।
सूत्रार्थः —
तदनन्तरं विद्युत्स्थितेन अमानवेन पुरुषेणैव तेषां ब्रह्मप्रापणं भवति, यतः श्रुतौ तथैव वर्णितम् अस्ति।
श्रील बलदेवविद्याभूषणविरचितं भाष्यम् (गोविन्दभाष्यम्) —
यदा स मुक्तात्मा विद्युल्लोकं प्राप्नोति, तदा भगवत्प्रेषितः अमानवः पुरुषः तं परं ब्रह्म गमयति।
कुत एतज्ज्ञायते? सूत्रकार आह — "तच्छ्रुतेः" (श्रुतिप्रतिपादितत्वात्)।
छान्दोग्योपनिषदि (४.१५.५) उक्तं हि —
«चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान् ब्रह्म गमयति»
हिन्दी अनुवाद —
"चन्द्रमा से वह विद्युत् को प्राप्त होता है, वहाँ एक अमानव (दिव्य) पुरुष आता है और वह उन्हें ब्रह्म तक पहुँचाता है।"
अतः अनेन ज्ञायते यत् वरुणादयस्तु तस्य दिव्यपुरुषस्य साहाय्यका एव सन्ति।
अजामिलादीनां विषये तु भगवतः विशेषकृपा दृष्टा, स च असाधारणः प्रसङ्गः, न तु सामान्यः मार्गः।
॥ अधिकरणम् ६ ॥

Bādari Muni's Opinion
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Having thus described the path by which the goal is reached, now the author
describes the goal itself.
Viṣaya (the topic to be discussed): The topic here is Chāndogya Upaniṣad
4.15.5), which says:
sa etān gamayati
"There a divine person takes him to the Brahman."
In the following section the opinion of Bādari Muni is given first.
Saṁśaya (doubt): here it is said that a divine person brings the soul to
"brahma". Is this "brahma" the Supreme Personality of Godhead, or is it the
demigod Brahmā, who has four faces?
Pūrvapakṣa (the opponent speaks): The word “brahma" here must refer to the
Supreme Personality of Godhead, for in this passages explains that the soul attains
immortality.
Siddhānta (conclusion): In the following words Bādari Muni gives his opinion.
Sūtra 7
kāryaṁ bādarir asya gaty-upapatteḥ
kāryam—the created being; bādariḥ—Bādari Muni; asya—of him; gati—
attainment; upapatteḥ—because of being possible.
Bādari Muni says it is the created one, for that is the only possible goal.
Purport by Śrīla Baladeva Vidyābhūṣaṇa

Bādari Muni thinks that the divine person takes the soul to the demigod
Brahmā. Why is that? The sūtra explains, “asya gaty-upapatteḥ" (for that is the
only possible goal). The demigod Brahmā is situated in a single place, and
therefore the soul can go from one place to another in order to meet Him. The
Supreme Personality of Godhead, however, is all-pervading, always present
everywhere. Therefore it is not possible for the soul to go from one place to
another in order to meet Him. That is the meaning.
Sūtra 8
viśeṣitatvāc ca
viśeṣitatvāt—because of being specified; ca—also.
Also because it is specifically stated.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In Chāndogya Upaniṣad (7.14.1) it is said:
prajāpateḥ sabhāṁ veśma prapadye
"He attains the home of Prajāpati."
In this way it is specifically stated that he attains the demigod Brahmā.
Sūtra 9
sāmīpyāt tu tad vyapadeśaḥ
sāmīpyāt—because of nearness; tu—but; tat—that; vyapadeśaḥ—designation.
But that designation is because of nearness.
Purport by Śrīla Baladeva Vidyābhūṣaṇa

In the Bṛhad-āraṇyaka Upaniṣad (4.2.15) it is said:
sa etya brahmalokān gamayati tu teṣu brahmalokeṣu parāḥ parāvanto vasanti.
teṣām iha na punar āvṛttir asti.
"Then he takes them to Brahmaloka. In Brahmaloka they stay for many ages.
They do not return."
Here the explanation (vyapadeśaḥ) is that they do not return. This means that
because they are near (sāmīpyāt) to liberation, they will be liberated in the future.
This means that the enlightened souls attain the world of the demigod Brahmā.
They thus attain liberation along with the demigod Brahmā. In this way they do
not return.
When does this occur? The next sūtra explains.
Sūtra 10
kāryātyaye tad-adhyakṣeṇa sahātaḥ param abhidhānāt
kārya—of the creation; atyaye—at the end; tat—of that; adhyakṣeṇa—the ruler;
saha—with; ataḥ—then; param—the Supreme; abhidhānāt—because of the
explanation.
With its ruler to the Supreme when the creation is annihilated because of the
explanation.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
When the material creation up to the world of four-faced Brahmā is destroyed,
they go with the ruler of the material world, the four-faced Brahmā, from that
created world to the Supreme Brahman, who is different from the four-faced
Brahmā. The reason for this is given by the sūtra, "abhidhānāt" (because of the
explanation). In the Taittirīya Upaniṣad (3.1.1) it is said:
brahma-vid āpnoti param

"He who knows Brahman attains the Supreme."
It is also said there:
so 'śnute sarvān kāmān saha brahmaṇā
"There, in the company of Brahman, he enjoys the fulfillment of all his desires."
The phrase "with Brahman" here means, "with the demigod Brahmā, who has
four faces." That is the meaning.
Sūtra 11
smṛteś ca
smṛteḥ—from the Smṛti-śāstra; ca—also.
From the Smṛti-śāstra also.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the Smṛti-śāstra it is said:
brahmaṇā saha te sarve
samprāpte pratisañcare
parasyānte kṛtātmānaḥ
praviśanti paraṁ padam
"When the material universe is destroyed, they whose hearts are devoted to the
Supreme Lord, enter the supreme abode along with the demigod Brahmā."
In this way the saniṣṭha devotees travel on the path beginning with light, a path
that brings them to the demigod Brahmā. That is the opinion of Bādari Muni.
In the next sūtra Jaimini Muni gives his opinion.

Adhikaraṇa 7
Jaimini Muni's Opinion
Sūtra 12
paraṁ jaiminir mukhyatvāt
param—the Supreme; jaiminiḥ—Jaimini; mukhyatvāt—because of being
primary.
Jaimini thinks it is the Supreme, for that is the primary meaning.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Jaimini Muni thinks the soul is taken to the Supreme. Why is that? The sūtra
explains, "mukhyatvāt", which means "for that is the primary meaning of the word
Brahman". Also, it is not correct to say that it is not possible to attain the Supreme
(for He is all-pervading). When the devotees become free from all material
designations then they can attain the Supreme Lord, which means then they can
perceive His presence.
Sūtra 13
darśanāc ca
darśanāt—because of the sight; ca—also.
Also because it is seen.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the Dahara-vidyā chapter of Chāndogya Upaniṣad (8.12.3) the goal is clearly
described as the Supreme Brahman. This is so because the attributes of immortality
are ascribed to this Brahman and also because the soul who travels to this Brahman

॥ श्रीब्रह्मसूत्रम् ॥
॥ चतुर्थोऽध्यायः (फलध्यायः) - तृतीयः पादः ॥
[पूर्वसन्दर्भः - परब्रह्मप्राप्तिविचारः एवं जैमिनिमतोपसंहारः]
(श्रुतिः - कठोपनिषद् २।३।१६)
"शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका ।
तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्ति ॥"
(श्रुतिः - कठोपनिषद् १।२।१४)
"अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात् ।
अन्यत्र भूताच्च भव्याच्च यत्तत्पश्यसि तद्वद ॥"
[पूर्वपक्ष/जैमिनिमत-भाष्यसारः]
मुक्तजीवः स्वकीयमाविर्भूतं शुद्धं स्वरूपं प्राप्नोति। यदि अत्र ब्रह्मशब्देन कार्यं हिरण्यगर्भाख्यं ब्रह्म गृह्येत, तर्हि एतानि सर्वाणि विशेषणानि न सङ्गच्छेरन्। अस्मिन् प्रकरणे हि परमेव ब्रह्म गम्यत्वेनोपदिश्यते, न तु कार्यब्रह्म। कठवल्लीश्रुतौ "शतं चैका" इत्यादौ परस्यैव ब्रह्मणोऽमृतत्वफलकत्वं स्पष्टम्। तथा "धर्मादन्यत्र" इति श्रुतावपि तस्यैवामृतत्वप्रतिपादनात् परब्रह्मैव गम्यम्।
सूत्रम् १४:
॥ न च कार्ये प्रतिपत्त्यभिसन्धिः ॥ १४ ॥
पदच्छेदः:
न, च, कार्ये, प्रतिपत्ति-अभिसन्धिः।
पद-पदार्थः:
न — नहीं।
च — और।
कार्ये — कार्यब्रह्म (हिरण्यगर्भ) में।
प्रतिपत्ति — ज्ञान अथवा प्राप्ति का।
अभिसन्धिः — सङ्कल्प अथवा अभिलाषा।
सूत्रार्थः:
कार्यब्रह्म (चतुर्मुख ब्रह्मा) में साधक की प्राप्ति या ज्ञान का सङ्कल्प (अभिसन्धि) नहीं होता, अतः अमानव पुरुष द्वारा कार्यब्रह्म की प्राप्ति नहीं कराई जाती।
॥ श्रीबलदेवविद्याभूषण-गोविन्दभाष्य-तात्पर्यम् ॥
अत्र 'प्रतिपत्ति' शब्देन ज्ञानं प्राप्तिश्चोच्यते, 'अभिसन्धि' शब्देन च सङ्कल्पः। तत्त्वज्ञानसम्पन्नस्य उपासकस्य कार्ये हिरण्यगर्भे प्रतिपत्त्यभिसन्धिर्न भवति, तस्य परमपुरुषार्थत्वाभावात्। परब्रह्मण्येव तु तस्य प्राप्तिसङ्कल्पो वर्तते। "तं यथा यथोपासते तथैव भवति" इति श्रुत्यनुसारेण (छान्दोग्योपनिषद् ३।१४।१ — "यथाक्रतुरस्मिल्लोके पुरुषो भवति तथेतः प्रेत्य भवति") यत्सङ्कल्पवान् स तदेव प्राप्नोति। अतः अमानवः पुरुषः परब्रह्मोपासकानेव परं ब्रह्म गमयति — इति जैमिनेर्मतम्।
[हिन्दी-अनुवादः]
यहाँ 'प्रतिपत्ति' का अर्थ ज्ञान या प्राप्ति है और 'अभिसन्धि' का अर्थ सङ्कल्प अथवा इच्छा है। दिव्य ज्ञान से सम्पन्न मुमुक्षु जीव कार्यब्रह्म (ब्रह्मा जी) को प्राप्त करने की इच्छा नहीं करता, क्योंकि उनकी प्राप्ति जीवन का परम लक्ष्य (परम पुरुषार्थ) नहीं है। वह केवल परब्रह्म को ही जानने और प्राप्त करने की इच्छा करता है, जो कि सर्वोच्च ध्येय है। मनुष्य जैसा सङ्कल्प करता है, वैसी ही गति पाता है, जैसा कि छान्दोग्योपनिषद् (३।१४) में कहा गया है। अतः आतिवाहिक दिव्य पुरुष भक्तों को परम पुरुषोत्तम भगवान् के पास ही ले जाता है, यह महर्षि जैमिनी का मत है।
[अथ सिद्धान्तः - बादरायणमतम्]
अधुना भगवान् सूत्रकारः स्वमतं सिद्धान्तत्वेनोपस्थापयति —
सूत्रम् १५:
॥ अप्रतीकालम्बनान्नयतीति बादरायण उभयथा च दोषात्तत्क्रतुश्च ॥ १५ ॥
पदच्छेदः:
अप्रतीक-आलम्बनान्, नयति, इति, बादरायणः, उभयथा, च, दोषात्, तत्-क्रतुः, च।
पद-पदार्थः:
अप्रतीकालम्बनान् — जो प्रतीक (नामादि अचेतन विकार) का आश्रय न लेकर साक्षात् परब्रह्म अथवा तदन्तर्यामी का आश्रय लेते हैं, उनको।
नयति — (अमानव पुरुष) ब्रह्मलोक को ले जाता है।
इति — ऐसा।
बादरायणः — भगवान् वेदव्यास (सूत्रकार) मानते हैं।
उभयथा — दोनों पक्षों को (केवल कार्यब्रह्म अथवा केवल परब्रह्म) एकान्ततः स्वीकार करने में।
च — और।
दोषात् — दोष होने के कारण।
तत्-क्रतुः — "तत्क्रतु-न्याय" (जैसा सङ्कल्प वैसी प्राप्ति) की श्रुति होने से।
च — भी।
सूत्रार्थः:
भगवान् बादरायण व्यास जी का निर्णय है कि अमानव पुरुष केवल उन्हीं उपासकों को दिव्य गति (ब्रह्मलोक) में ले जाता है जो प्रतीक का आलम्बन नहीं करते (अर्थात् अप्रतीकालम्बन हैं); क्योंकि केवल कार्यब्रह्म के उपासकों को ही ले जाया जाता है अथवा केवल परब्रह्म के उपासकों को ही ले जाया जाता है—इन दोनों एकपक्षीय मतों में दोष आता है, तथा "जैसा ध्यान, वैसा फल" (तत्क्रतु न्याय) यह श्रुति का सिद्धान्त है।
[भाष्य-विवरणम्]
बादरायण मते न तु सर्वथा कार्यब्रह्मोपासका एव नीयन्ते (बादरी-मतवत्), नापि केवलं परब्रह्मोपासका एव (जैमिनि-मतवत्)। उभयथाप्येकतरपक्षग्रहणे श्रुतिविरोधरूपो दोषः प्रसज्येत। अतः ये नामादिप्रतीकेषु ब्रह्मदृष्ट्या उपासनं कुर्वन्ति (प्रतीकालम्बनाः), तान् विहाय, ये साक्षात् परब्रह्म वा तदात्मकतया स्वात्मानमुपासते (अप्रतीकालम्बनाः), तान् सर्वानपि अमानवः पुरुषो नयति। "तं यथा यथोपासते तदेव भवति" इति तत्क्रतुन्यायबलात् प्रतीकोपासकानां परिच्छिन्नफलत्वादर्चिरादिगतिर्न सिध्यति, अप्रतीकोपासकानामेव तु सा सिध्यतीति सिद्धान्तः।

He leads they who take shelter of the Lord as He who has no material form.
That is Vyāadeva's opinion. Because both have faults and also because of the
maxim beginning with the words "tat-kratuḥ".
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The divine person leads to the Supreme the saniṣṭhas and all other devotees
who do not think that the Supreme is material. These devotees are different from
they who worship the Lord as the names and forms of this world. That is the
opinion of Vyāsadeva. He does not accept the view that the divine person leads the
worshipers of the demigod Brahmā, nor does he accept the view that the divine
person leads all the worshipers of the Supreme. Why not? The sūtra explains,
"ubhayathā ca doṣāt", which means "because both views contradict the statements
of scripture".
The first view contradicts the following words of Chāndogya Upaniṣad (8.12.3):
paraṁ jyotir upapadya
"He meets the effulgent Supreme Person."
The second view contradicts the description in Chāndogya Upaniṣad (5.10) of
the goal attained by they who have knowledge of pañcāgni-vidyā and who travel
on the path beginning with light. Another reason is given in the maxim of
Chāndogya Upaniṣad (3.14.1) that declares a person attains a destination
appropriate to the nature of his faith. They who identify the Supreme with the
words and other things in the material world cannot travel by the path beginning
with light, for this would contradict the maxim of Chāndogya Upaniṣad. However,
in the scriptures it is affirmed that they who worship the Lord in the words of the
Vedic mantras attain their desires independently. In the Chāndogya Upaniṣad
(7.1.5) it is said:
sa yo nāma brahmety upāste yāvan nāmno gataṁ tatrāsya kāma-cāraḥ
"He who worships the Lord as the sounds of the Vedic mantras attains the goal
of the mantras. He attains his desire."
However, they who are followers of pañcāgni-vidyā travel by the path of light
until they reach Satyaloka. They do this because they worship the Supersoul.
When they attain perfect knowledge of the Supreme, the are able to rise above the
realm of Satyaloka. This is so, for the Śruti-śāstra declares that they who travel on
that path never return to the material world.

Adhikaraṇa 9
A Special Situation
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now will be explained the truth that the Lord Himself takes certain exalted
nirapekṣa devotees back to His own abode. In the Gopāla-tāpanī Upaniṣad (1.22
and 24) it is said:
etad viṣṇoḥ paramaṁ padaṁ ye
nityodyuktāḥ samyajante na kāmān
teṣām asau gopa-rūpaḥ prayatnāt
prakāśayed ātma-padaṁ tadaiva
"To they who always diligently worship Lord Viṣṇu's transcendental form, the
Lord, in His original form as a cowherd boy, shows His lotus feet.
oṁkāreṇāntaritaṁ ye japanti
govindasya pañca-padaṁ manuṁ tam
teṣām asau darśayed ātma-rūpaṁ
tasmān mumukṣur abhyasen nityaṁ śāntyai
"To they who chant the five-word mantra with Oṁ and Govinda, the Lord
reveals His own form. Therefore, to attain transcendental peace, they who desire
liberation should regularly chant this mantra."
Saṁśaya (doubt): Are the nirapekṣa devotees carried to the spiritual world by
the ātivāhika demigods, or by the Supreme Lord Himself?
Pūrvapakṣa (the opponent speaks): The scriptures affirm:
dvāv eva mārgau
"There are two paths."
The conclusion is that they who are enlightened with transcendental

knowledge travel by the path beginning with light. In that way they enter the
spiritual world. That is affirmed by the Śruti-śāstra. That is how the Supreme Lord
becomes the cause of their liberation.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 16
viśeṣaṁ ca darśayati
viśeṣam—special; ca—also; darśayati—shows.
It reveals a special situation also.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The general situation is that the souls enlightened with transcendental
knowledge are carried to the spiritual world by the ātivāhika demigods. However,
those nirapekṣa devotees who are especially distressed in separation from the Lord
are carried there by the Supreme Lord Himself, for the Lord becomes impatient
and cannot tolerate any delay in bringing them back to Him. This is a special
situation. The Śruti-śāstra reveals the truth of this situation in Gopāla-tāpanī
Upaniṣad (1.22 and 24). The Supreme Lord Himself also explains (Bhagavad-gītā
7.6 and 7):
ye tu sarvāṇi karmāṇi
mayi sannyasya mat-parāḥ
ananyenaiva yogena
māṁ dhyāyanta upāsate
teṣām ahaṁ samuddhartā
mṛtyu-saṁsāra-sāgarāt
bhavāmi na cirāt pārtha
mayy āveśita-cetasām
"But those who worship Me, giving up all their activities unto Me and being
devoted to Me without deviation, engaged in devotional service and always
meditating upon Me, having fixed their minds upon Me, O son of Pṛthā, for them I
am the swift deliverer from the ocean of birth and death."*

The word "ca" (also) in this sūtra means that for the liberated souls there are
two paths, one where the material body is cast off, and the other where contact
with the material body is maintained. It is not possible to say that the nirapekṣa
devotees follow the path that begins in light. Also, in the Varāha Purāṇa the
Supreme Personality of Godhead Himself says:
nayāmi paramaṁ sthānaṁ
arcir-ādi-gatiṁ vinā
garuḍa-skandham āropya
yatheccham anivāritaḥ
"My devotees need not follow the path beginning in light. Riding on Garuḍa's
shoulders, I personally take them to My supreme abode."
In this way the truth has been explained.
Pada 4
Invocation
akaitave bhakti-save 'nurajyan
svam eva yaḥ sevakasāt karoti
tato 'ti-modaṁ muditaḥ sa devaḥ
sadā cid-ānanda-tanur dhinotu
May the Supreme Personality of Godhead, whose form is eternal and full of
knowledge and bliss, and who, pleased with His devotees sincere devotion, gives
Himself to them, fill us with transcendental happiness.
Adhikaraṇa 1
The Original Forms of the Liberated Souls
Introduction by Śrīla Baladeva Vidyābhūṣaṇa