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

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

In this pada will be described first the original forms of the liberated souls, and
then their glory, opulence, bliss, and other features. In the Chāndogya Upaniṣad
(8.12.3) the demigod Brahmā explains:
evam evaiṣa samprasādo 'smāt śarīrāt samutthāya paraṁ jyotir upasampadya svena
rūpeṇābhiniṣpadyate sa uttamaḥ puruṣaḥ
"By the Supreme Lord's mercy, the enlightened soul leaves his material body
and enters the effulgent spiritual world. There he attains his own spiritual body.
He becomes the most exalted of persons."
Saṁśaya (doubt): Does the liberated soul attain a body, like the bodies of the
demigods, that is different from himself, or does the manifest his original identity,
which is not different from himself?
Pūrvapakṣa (the opponent speaks): he attains a body different from himself.
This must be so because the word “abhiniṣpadyate" (is attained) is employed here.
Any other interpretation would make this word meaningless and would also make
meaningless the scriptures' statement that liberation is a benefit attained by the
soul. If this form is only the original nature of the soul and it had existed all along,
then attaining it would not be a benefit granted to the soul. Therefore this form is
newly attained by the soul and is different from the soul's original nature.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 1
sampadyāvirbhāvaḥ svena-śabdāt
sampadya—of he who has attained; āvirbhāvaḥ—manifestation; svena—svena;
śabdāt—by the word.
Because of the word "svena" it is the manifestation of he who has gone.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The individual spirit soul who, by means of devotional service accompanied
with knowledge and renunciation, attains the effulgent Supreme, becomes free
from the bondage of karma and attains a body endowed with eight virtues. This
body is said to be the soul's original form. Why is that? The sūtra explains, "svena-

śabdāt" (because of the word "svena"). The word "svena" here means, "in his own
original form". For this reason it cannot be said that this passage means, "the soul
arrives there and then accepts that form, which is an external imposition". In that
way it is proved that the form here is the original form of the soul. This is not
contradicted by the use of the word "niṣpadyate", for that word is also used to
mean, "is manifested". An example of that usage is seen in the following words of
the Śruti-śāstra:
idam ekaṁ su-niṣpannam
"He is manifested."
Also, it is not that the manifestation of the soul's original form cannot be,
because it already exists, a goal of human endeavor. This is so because even
though the soul's original form exists, it is not openly manifested. Therefore it is
not useless to say that the soul may endeavor to openly manifest the original form
of the soul. Therefore the manifestation of that form can be an object of human
endeavor.
Here someone may say: When the spirit soul is manifested in its original form
and it attains the effulgent Supreme, as described in the words "paraṁ jyotir
upasampadya", the the liberated state thus attained is characterized mainly by the
cessation of all material sufferings.
If this is said, then I reply: No. It is not so. The Śruti-śāstra explains that in the
liberated state the soul is filled with intense spiritual bliss. This is described in
Taittirīya Upaniṣad (2.7):
rasaṁ hy evāyaṁ labdhvānandī-bhavati
"When one understands the Personality of Godhead, the reservoir of pleasure,
Kṛṣṇa, he actually becomes transcendentally blissful."*
Here someone may object: How do you know that approaching the effulgent
Supreme Lord is true liberation?
If this is said, the author of the sūtras gives the following reply.
Sūtra 2
muktaḥ pratijñānāt

muktaḥ—liberated; pratijñānāt—because of the declaration.
He is liberated because of the statement.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The liberated soul manifests his original form. Why is that? The sūtra explains,
"pratijñānāt" (because of the statement). The original condition of the soul is
described in Chāndogya Upaniṣad (8.7.1). After that description, the following
promise is given (8.9.3):
etaṁ tv eva te bhūyo 'nuvyākhyāsyāmi
"Again I will explain it to you."
The the demigod Brahmā proceeded to explain that the liberated soul is free
from wakefulness, dreaming, and dreamless sleep, the three conditions of material
consciousness and also free from the material body, which is created by the karmic
reactions of pleasant and unpleasant deeds. The demigod Brahmā described this in
order to fulfill the promise he made in 8.9.3). Because this passage explains that
the soul becomes liberated when he is free from the external material body created
by karmic reactions, it should be understood that in the liberated state the soul is
manifested in its original form.
In this way it is proved that Chāndogya Upaniṣad (8.12.3) explains that in the
liberated state the soul manifests its original form. Now another point will be
considered.
Saṁśaya (doubt): Does the word "jyotiḥ" in Chāndogya Upaniṣad (8.12.3) refer
to the sun-globe or to the Supreme Personality of Godhead?
Pūrvapakṣa (the opponent speaks): It refers to the sun-globe. This must be so
for the Muṇḍaka Upaniṣad declares that after passing through the realm of the sun
one attains liberation. The sun-globe is also described in that way in the
Chāndogya Upaniṣad's description of the path beginning with light.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 3

ātmā prakaraṇāt
ātmā—the Supreme Personality of Godhead; prakaraṇāt—because of the
context.
It is the Supreme Personality of Godhead, because of the context.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "jyotiḥ" here refers to the Supreme Personality of Godhead. It does
not refer to the sun-globe. Why is that? The sūtra explains, "prakaraṇāt" (because
of the context). Although the word "jyotiḥ" can refer to either, because of the
context it refers to the Supreme Personality of Godhead. It is like the word
"devaḥ", which in the sentence "devo jānāti me manaḥ" (your lordship knows my
heart) means "your lordship".
The word ātmā" in this sūtra means "the Supreme Personality of Godhead, who
is all-powerful and full of knowledge and bliss". The word "ātmā" is derived from
the verbal root "at". In this way "ātmā" means, "He who is splendidly manifest",
"He who is attained by the liberated souls", and "He who is all-pervading". It also
means "Upaniṣad", and it has many other meanings also. Further, the word
"ātmā" also shows that the Supreme is a person. This is also seen by the use of the
phrase "uttamaḥ puruṣaḥ" in the Upaniṣads and Bhagavad-gītā. In this way it is
seen that the "paraṁ jyotiḥ" in Chāndogya Upaniṣad (8.12.3) refers to the
Supreme Personality of Godhead, Lord Hari.
Adhikaraṇa 2
The Individual Soul Meets the Supreme Personality of Godhead
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now another topic will be considered.
Saṁśaya (doubt): When the liberated soul attains the effulgent Supreme in the
spiritual world, is the liberation sālokya (residing on the same planet) or sāyujya
(meeting with the Lord)?

Pūrvapakṣa (the opponent speaks): As a person entering a king's capitol resides
in the same city as the king but does not attain a private audience with the king, so
the liberated soul resides on the same planet with the Lord. Therefore the soul
attains sālokya liberation
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 4
avibhāgena dṛṣṭatvāt
avibhāgena—without separation; dṛṣṭatvāt—because of being seen.
There is no separation, for that is seen.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The liberated soul is not separated from the Lord. In this way the soul attains
sāyujya liberation. Why is that? The sūtra explains, "dṛṣṭatvāt" (for that is seen).
This means, "for this situation is seen in the Śruti-śāstra". For example, in
Muṇḍaka Upaniṣad (3.2.8) it is said:
yathā nadyaḥ syandamānāḥ samudre
astaṁ gacchanti nāma-rūpe vihāya
yathā vidvān nāma-rūpād vimuktaḥ
parāt paraṁ puruṣam upaiti divyam
"As flowing rivers abandon their names and forms and meet with the sea, so the
enlightened soul, free of what had been his name and form, meets with the
effulgent Supreme Person."
That the word "sāyujya" means "meeting" is seen in the following passage of
the Mahā-Nārāyaṇa Upaniṣad (25.1):
ya evaṁ vidvān udag-ayane pramīyate devānām eva mahimānaṁ gatvādityasya
sāyujyaṁ gacchati
"The soul that dies during the six months when the sun travels in the north

...देवतानां महिमानं प्राप्नोति। स सूर्यमुपसङ्क्रम्य तेन सह सायुज्यं लभते॥
सालोक्यादयो मुक्तिभेदाः सायुज्यस्यैव प्रकारविशेषाः सन्ति।
न चैवं मन्तव्यं यद् भगवद्विरहभावे मुक्ता भक्ताः भगवता सह एकस्मिन्नेव क्षणे मिलिता न भवन्ति।
यतो हि भगवान् सर्वदैव तेषां चित्तवृत्तौ प्रकाशितस्तिष्ठति, स्वमहिम्ना च तान् संस्पृशति।
नद्यः समुद्रे विशन्तीति यदुदाहरणं पूर्वं दत्तं, तन्न मुक्तात्मनः भगवता सह ऐक्यप्रतिपादनाय।
यदा एकस्य स्थलस्य जलमन्यस्य स्थलस्य जले प्रविशति, तदा तयोर्वास्तविकमैक्यं न जायते।
तयोर्भेदस्तु तिष्ठत्येव। यथा नदीनां प्रवेशे सति समुद्रजलस्य परिमाणं वर्धमानं दृश्यते॥
॥ तृतीयमधिकरणम् — ब्राह्माधिकरणम् ॥
(मुक्तात्मनः गुणाः स्वरूपं च)
॥ श्रीलबलदेवविद्याभूषणविरचिता अवतरणिका ॥
इदानीं मुक्तात्मना अनुभ्रूयमाना भोगा वर्ण्यन्ते।
तदर्थं मुक्तात्मनः स्वरूपं तस्य चानेकेषां गुणानां माहात्म्यं वर्ण्यते, येषां प्रारम्भे सत्यसङ्कल्पत्वादयो गुणा भवन्ति।
संशयः — यदा मुक्तात्मा परमप्रकाशमयं परब्रह्म प्राप्नोति, तदा किं स सत्यसङ्कल्पादि-कल्याणगुणविशिष्टं रूपं प्राप्नोति?
उत केवलं चिन्मात्रं स्वरूपं प्राप्नोति?
अथवा उभयविधमपि रूपं प्राप्नोति, यत उभयोरेकस्मिन्नेव स्वरूपे समावेशः सम्भवति?
पूर्वपक्षः — अत्र जैमिनिमुनेर्मतं प्रकाश्यते—
॥ सूत्रम् ५ ॥
ब्राह्मेण जैमिनिरुपन्यासादिभ्यः ॥ ४।४।५ ॥
पदच्छेदः —
ब्राह्मेण (परमेश्वरसम्बन्धिना रूपेण) जैमिनिः (जैमिनिराचार्यो मन्यते) उपन्यासादिभ्यः (श्रुतौ तथा उल्लेखादिभ्यः हेतुभ्यः)।
हिन्दी-व्याख्या —
जैमिनि आचार्य का मत है कि मुक्तात्मा ब्रह्म सम्बन्धी अपहतपाप्मत्वादि गुणों से ही आविर्भूत होता है,
क्योंकि श्रुति में ऐसा ही उपन्यास (उल्लेख) तथा निर्देश प्राप्त होता है।
यथा छान्दोग्योपनिषदि श्रूयते — "य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः" इति॥