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

॥ श्रीब्रह्मसूत्रम् ॥
चतुर्थोऽध्यायः — चतुर्थः पादः
[पूर्वपक्षः]
पूर्वपक्षः — ननु यथा कश्चिद् राजप्रासादं प्रविष्टो भृत्यस्तत्रत्यानां बहूनाम् अधिकारिणां शासनमङ्गीकरोति,
तथा परब्रह्मणः परमपदं प्रविष्टो मुक्तजीवोऽपि तत्रत्यानाम् अन्येषां बहूनां शासनाधीनो भवेत्।
[सिद्धान्तः]
सिद्धान्तः — इति प्राप्ते, परिहारार्थं सूत्रकारः सिद्धान्तमाह—
सूत्रम् ९
अत एव चानन्याधिपतिः ॥ ९ ॥
पदच्छेदः —
अतः, एव, च, अनन्य-अधिपतिः।
पदविवरणम् —
अतः — अस्मादेव हेतोः (सत्यसङ्कल्पत्वादेव);
एव — निश्चयेन;
च — अपि च;
अनन्य — नास्त्यन्यो यस्मात् सः;
अधिपतिः — ईशिता, शास्ता (यस्य सः अनन्याधिपतिः, नान्यप्रयुक्तशासनाधीनः)।
सूत्रार्थः —
अत एव (सत्यसङ्कल्पत्वादेव हेतोः) मुक्तः अनन्योऽधिपतिर्यस्य स भवति, अर्थात् परमेश्वरव्यतिरिक्तः कोऽप्यस्यान्यः शास्ता नास्ति।
॥ श्रील-बलदेव-विद्याभूषण-विरचित-गोविन्दभाष्य-तात्पर्यम् ॥
यतः परमेश्वरस्यानुग्रहेण मुक्तात्मनः सर्वे कामाः युगपदेव सम्पद्यन्ते,
तस्मात् स सत्यसङ्कल्पः सन् 'अनन्याधिपतिः' भवति—परमेश्वरम् अन्तरेण नास्त्यस्य कश्चिदन्योऽधिपतिः।
परमेश्वरमेव केवलमाश्रित्य मुक्तजीवः परया विभूत्या प्रकाशते।
यदि पुनरस्यापि संस drop (संसारिण इव) केचन अन्येऽधिपतयः स्युः, तर्हि बद्ध-मुक्तयोः कोऽपि भेदो न स्यात्।
श्रुतिप्रमाणम् —
'अथ य इहात्मानमनुविद्य व्रजन्त्येतांश्च सत्यान् कामांस्तेषां सर्वेषु लोकेषु कामचारो भवति' (छान्दोग्योपनिषद् ८.१.६)
तथा च—'स स्वराड् भवति तस्य सर्वेषु लोकेषु कामचारो भवति' (छान्दोग्योपनिषद् ७.२५.२) इति श्रुतेः।
भाष्यसारः —
परमपुरुषस्य भजनेनैव मुक्तः स्वाभीष्टं पूर्णं लभते।
भगवान् स्वभक्ते कारुण्यं प्रकटयन् तस्मै निरतिशयम् आनन्दं प्रयच्छति।
'भोगमात्रसाम्यलिङ्गाच्च' (ब्रह्मसूत्र ४.४.२१) इति सूत्रे चैतद् अग्रे स्फुटीभविष्यति।
जीवः परमात्मन एवांशो भवति, भगवान् चैक एव सर्वस्य नियन्ता भोक्ता च।
मुक्तस्य तु सर्वकामसमृद्धत्वात् तं प्रति लौकिक-वैदिक-विधि-निषेधादयो न प्रवर्तन्ते।
[हिन्दी-अनुवादः]
पूर्वपक्ष — जैसे राजमहल में प्रवेश करने वाले व्यक्ति को वहाँ के अनेक अधिकारियों की आज्ञा माननी पड़ती है,
वैसे ही परमेश्वर के परमधाम में प्रवेश करने वाले मुक्त आत्मा को भी अन्यों के अधीन होना चाहिए।
सिद्धान्त — सूत्रकार इसका समाधान करते हैं कि सत्यसंकल्प होने के कारण ही मुक्त आत्मा का
परमेश्वर के अतिरिक्त कोई अन्य अधिपति (स्वामी या शासक) नहीं होता।
तात्पर्य (श्रील बलदेव विद्याभूषण) — भगवान् की कृपा से मुक्त जीव की समस्त कामनाएं तत्काल सिद्ध हो जाती हैं,
अतः उसका एकमात्र स्वामी भगवान् ही है, कोई अन्य नहीं। वह 'स्वराट्' (स्वेन राजते) होता है।
यदि मुक्त जीव पर भी अन्य सांसारिक नियमों या स्वामियों का आधिपत्य रहे, तो संसारी और मुक्त में कोई भेद न रहेगा।
॥ अधिकरणम् ७ ॥

॥ अभावाधिकरणम् (चिन्मयशरीरविचारः) ॥
श्रीमद्बलदेवविद्याभूषणविरचिता अवतरणिका —
सम्प्रति सूत्रकारः मुक्तजीवस्य चिन्मयशरीरवत्तां प्रदर्शयिष्यति।
(हिन्दी अनुवाद: अब सूत्रकार यह दिखायेंगे कि मुक्त जीव का आध्यात्मिक/चिन्मय शरीर होता है।)
संशयः — छान्दोग्योपनिषदि (८.१२.३) प्रतिपादितानुसारं परमपुरुषस्य भगवतः सान्निध्यं प्राप्तस्य मुक्तस्य जीवस्य किं चिन्मयशरीरमस्ति न वा? किमसौ यथेच्छं शरीरं ग्रहीतुं शक्नोति न वा?
(हिन्दी अनुवाद: संशय: क्या छान्दोग्योपनिषद् (८.१२.३) में वर्णित परब्रह्म का सान्निध्य प्राप्त मुक्त जीव का आध्यात्मिक शरीर होता है अथवा नहीं? क्या वह इच्छानुसार कोई भी शरीर धारण कर सकता है अथवा नहीं?)
पूर्वपक्षः — अत्र बादरिमुनिः स्वमतमुपस्थापयति —
(हिन्दी अनुवाद: पूर्वपक्ष: यहाँ बादरि मुनि अपना मत प्रकट करते हैं —)
ब्रह्मसूत्रम् —
अभावं बादरिराह ह्येवम् ॥ १० ॥ (अभावे बादरिराह ह्येवम्)
पदच्छेदः तथा शब्दार्थः —
अभावे (अभावम्) — शरीरादीनामभावे (शरीर आदि का अभाव); बादरिः — बादरिमुनिः (बादरि मुनि); आह — कथयति (कहते हैं); हि — यतः (क्योंकि); एवम् — एवं श्रूयते (ऐसा श्रुति में कहा गया है)।
सूत्रार्थः — बादरि मुनि कहते हैं कि मुक्त आत्मा के शरीर का अभाव होता है, क्योंकि श्रुति में ऐसा ही कहा गया है।
श्रीलबलदेवविद्याभूषणकृतं भाष्यम् —
बादरिमुनेर्मते मुक्तजीवस्य शरीरं न विद्यते। शरीरं तदुपकरणानि च सर्वं पूर्वकर्मनिर्मितं भवति।
(हिन्दी अनुवाद: बादरि मुनि का मत है कि मुक्त जीव का कोई शरीर नहीं होता। शरीर और उसके उपकरण पूर्वकर्मों द्वारा ही रचित होते हैं।)
यतः सः सर्वकर्मभ्यो विमुक्तः, तस्मान्मुक्तजीवस्य शरीरं नास्ति।
(हिन्दी अनुवाद: चूँकि वह समस्त पूर्व कर्मों से मुक्त हो चुका है, अतः मुक्त जीव का कोई शरीर नहीं होता।)
कुत एतत्? सूत्रमाह — "आह ह्येवम्" (तथा हि श्रुतिराह)। अत्र 'हि' शब्दो हेतौ प्रयुक्तः।
(हिन्दी अनुवाद: ऐसा क्यों है? सूत्र स्पष्ट करता है — "आह ह्येवम्" (क्योंकि ऐसा कहा गया है)। यहाँ 'हि' शब्द 'क्योंकि' अर्थ में प्रयुक्त हुआ है।)
तथाहि छान्दोग्योपनिषदि (८.१२.१) श्रूयते —
"न ह वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्ति । अशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः ॥"
(हिन्दी अनुवाद: जो शरीरयुक्त है, उसके सुख और दुःख (प्रिय और अप्रिय) का विनाश अथवा निवारण कदापि नहीं हो सकता। निश्चय ही अशरीरी (शरीररहित) अवस्था में स्थित पुरुष को प्रिय और अप्रिय कभी स्पर्श नहीं करते।)

इसका अर्थ यह है कि जब तक शरीर विद्यमान है, दुःखों से मुक्त होना सम्भव नहीं है। इसी कारण उपनिषद् में कहा गया है:
अस्मात् शरीरात् समुत्थाय
"तब जीवात्मा इस शरीर से उत्थित (मुक्त) हो जाती है।"
तथा, श्रीमद्भागवत में भी कहा गया है:
देहेन्द्रियासुहीनानां
वैकुण्ठपुरवासिनाम्
"जो आध्यात्मिक जगत् (वैकुण्ठ) में निवास करते हैं, वे (प्राकृत) देह, इन्द्रिय और प्राणों से रहित होते हैं।"
सूत्र ११
आह ह्येवं जैमिनिर्विकल्पामननात् ॥ ११ ॥
आह — कहते हैं; हि — क्योंकि; एवम् — इस प्रकार; जैमिनिः — जैमिनि मुनि; विकल्प — विविध रूप/भेद; आमननात् — श्रुति में उल्लेख होने से।
जैमिनि मुनि का ऐसा मत है, क्योंकि ऐसा कहा गया है और क्योंकि श्रुति में इस प्रकार के विकल्प (अनेक शरीरों) का उल्लेख प्राप्त होता है।
श्रील बलदेव विद्याभूषण विरचित भाष्य:
जैमिनि मुनि का मानना है कि मुक्त आत्मा का शरीर होता है। ऐसा क्यों है? सूत्र स्पष्ट करता है, "विकल्पामननात्" (क्योंकि इस मत का श्रुति में उल्लेख है)। छान्दोग्य उपनिषद् (७.२६.२) के भूम-विद्या प्रसंग में कहा गया है कि मुक्त जीव एक साथ अनेक विविध शरीरों को प्रकट कर सकता है:
स एकधा भवति द्विधा त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादश स्मृतः। शतं च दश चैकश्च सहस्राणि च विंशतिः॥
"वह एक रूप होता है। फिर वह दो रूप होता है। फिर तीन। फिर पाँच। फिर सात। फिर नौ। फिर ग्यारह रूप होता है। वह एक सौ दस रूप और एक सहस्र बीस रूप हो जाता है।"

चूंकि व्यष्टि जीवात्मा स्वरूपतः अणु-परिमाण है, अतः वह स्वयं को
अनेक शरीरों के रूप में विस्तृत नहीं कर सकता; इसलिए ये शरीर उस अणु-आत्मा
के ही उपकरण (वैभव) होने चाहिए। न ही यह कहा जा सकता है कि उपनिषद् का यह कथन असत्य है,
क्योंकि यह मुक्ति की अवस्था का निरूपण करने वाला प्रकरण है। यहाँ वर्णित शरीर
वस्तुतः विद्यमान होना चाहिए, तथा यह पूर्व कर्म-बन्धनों से जनित नहीं हो सकता।
इसकी व्याख्या आगे स्मृति-शास्त्र के प्रमाण द्वारा की जाएगी।
अगले सूत्र में श्रीव्यासदेव अपना सिद्धान्त-मत व्यक्त करते हैं—
॥ ब्रह्मसूत्रम् ४।४।१२ ॥
द्वादशाहवदुभयविधं बादरायणोऽतः ॥ १२ ॥
पदच्छेद एवं शब्दार्थ:
द्वादशाह-वत् — बारह दिनों के यज्ञ (द्वादशाह) के समान; उभय-विधम् — दोनों प्रकार का;
बादरायणः — भगवान् बादरायण व्यास; अतः — इसलिए (सत्यसङ्कल्प होने के कारण)।
सूत्रार्थ:
भगवान् बादरायण व्यास का मत है कि मुक्त पुरुष द्वादशाह यज्ञ की भाँति (सशरीर एवं अशरीरी) दोनों प्रकार का होता है।
॥ श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् ॥
भगवान् व्यासदेव का विचार है कि मुक्त जीव के सभी सङ्कल्प तत्काल सत्य एवं सिद्ध होने के कारण
दोनों ही अवस्थाएँ सत्य मानी जानी चाहिए; क्योंकि शास्त्रों में दोनों ही स्थितियों का प्रतिपादन मिलता है।
अतः यह स्वीकार किया जाना चाहिए कि मुक्त आत्मा सशरीर भी हो सकता है और शरीर-रहित (अशरीरी) भी।
यह दृष्टान्त द्वादशाह यज्ञ के समान है। बारह दिनों का द्वादशाह यज्ञ यजमान के सङ्कल्प-भेद से
या तो 'सत्र' कहलाता है (जिसमें अनेक यजमान होते हैं) अथवा 'अहीन' कहलाता है (जिसमें एक यजमान होता है)।
इसमें कोई विरोध नहीं होता। उसी प्रकार मुक्त पुरुष भी अपने सङ्कल्प के अनुसार
शरीर धारण भी कर सकता है अथवा अशरीरी भी रह सकता है; यही इसका तात्पर्य है।
यथार्थ यह है कि जो दिव्य तत्त्वज्ञान के प्रभाव से प्राकृत बन्धन से मुक्त हो चुके हैं,
वे उस स्थिति को प्राप्त होते हैं जहाँ उनके समस्त मनोरथ स्वतः सिद्ध होते हैं।
उनमें से जिनकी शरीर धारण करने की इच्छा होती है, वे अपनी इच्छानुसार तत्काल शरीर प्राप्त कर लेते हैं,
जैसा कि छान्दोग्योपनिषद् (७।२६।२) में वर्णित है—"स एकधा भवति त्रिधा भवति..."।
और जिनकी शरीर धारण करने की इच्छा नहीं होती, वे अशरीरी रहते हैं;
जैसा कि छान्दोग्योपनिषद् (८।१२।१) में वर्णित है—"अशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः"।
जो मुक्त भक्त परमेश्वर की सेवा हेतु नित्य दिव्य चिन्मय शरीर धारण करने का सङ्कल्प करते हैं,
वे अपनी स्वरूप-शक्ति से उस नित्य दिव्य शरीर को नित्य प्रकट रखते हैं।
इसे इसी प्रकार समझना चाहिए। बृहदारण्यकोपनिषद् (२।४।१४) में कहा गया है:
श्रुति-प्रमाण:
यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत् ॥

"Everything there is spiritual. What is the nature of the seer? What is the
nature of the seen?"
In the Mādhyandina-śruti it is said:
sa vā eṣa brahma-niṣṭha idaṁ śarīraṁ martyam atisṛjya brahmābhisampadya
brahmaṇā paśyati brahmaṇā śṛṇoti brahmaṇaivedaṁ sarvam anubhavati
"Devoted to the Supreme Lord, the individual soul leaves his mortal body and
meets the Lord. By the Lord's grace he sees. By the Lord's grace he hears. By the
Lord's grace he perceives everything."
In the Smṛti-śāstra it is said:
vasanti yatra puruṣāḥ
sarve vaikuṇṭha-mūrtayaḥ
"Everyone there has a spiritual form like that of the Supreme Personality of
Godhead."
The spiritual desire of the soul is cultivated from the very beginning of his
devotional activities. This is described in the "yathā kratuḥ" maxim and also in the
following words of the Smṛti-śāstra:
gacchāmi viṣṇu-pādābhyāṁ
viṣṇu-dṛṣṭyānudarśanam
"I walk with Lord Viṣṇu's feet. I see with Lord Viṣṇu's eyes."
In the Smṛti-śāstra it is again said:
muktasyaitad bhaviṣyati
"This is the nature of the liberated soul."
Adhikaraṇa 8

The Bliss of the Liberated Souls
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now will be shown the truth that through his spiritual body the liberated soul
enjoys spiritual pleasures. That he enjoys spiritual pleasures is affirmed by the
following words of Taittirīya Upaniṣad (2.1.1):
so 'śnute sarvān kāmān
"He enjoys all pleasures."
Now the author of the sūtras begins His explanation that this is so in both
situations (possessing or not possessing a body).
Saṁśaya (doubt): Is it possible for the liberated soul to enjoy pleasures, or is it
not possible?
Pūrvapakṣa (the opponent speaks): Because he has neither body nor senses, the
liberated soul cannot enjoy any pleasures. If a yogī somehow has the power to
enjoy pleasures, still he will not do so because, being filled with spiritual bliss, he
has no thirst for them

शरीराभावेऽपि सुखोपभोगः सम्भवत्येव। सूत्रं व्याचष्टे—"सन्ध्यवदुपपत्तेरिति"। अत्र "सन्ध्य"शब्देन स्वप्नावस्था उच्यते।
यथा स्वप्ने शरीराभावेऽपि जीवः सुखमनुभवति, तथैव विदेहमुक्तावपि मुक्तजीवः सुखं भोक्तुं शक्नोतीत्युक्तम्।
यदा तु शरीरस्य सद्भावो भवति, तदा सुखमनन्तगुणं प्रस्फुटं च भवति। एतदेव सूत्रकारो विवृणोति—
॥ ब्रह्मसूत्रम् ४.४.१४ ॥
भावे जाग्रद्वत् ॥ १४ ॥
पदच्छेदः तथा शब्दार्थः:
भावे — शरीरस्य सद्भावे (सति); जाग्रत् — जाग्रदवस्थायाम्; वत् — इव।
सूत्रार्थः:
देहस्य विद्यमानत्वे (सद्भावे) जाग्रदवस्थावत् विपुलो भोगो भवति।
श्रीमद्बलदेवविद्याभूषणकृतं गोविन्दभाष्यम् (तात्पर्यम्):
अत्र "भावे" इत्यस्य देहसद्भावे इत्यर्थः। यदा मुक्तात्मनां तनुर्भवति, तदा जाग्रदवस्थावत् सुखस्यानुभवो भवति।
पूर्वपक्षः — यत्तु पूर्वपक्षिणो मन्यन्ते यन्मुक्तात्मानः परमेश्वरेण कृपया दत्तान् दिव्यरसादीन् भोक्तुं नेच्छन्ति,
सिद्धान्तः — तन्न सङ्गतम्; यतो हि भगवत्कैङ्कर्यरता मुक्तात्मानः भगवता स्नेहवशात् प्रदत्तान् भोगान्
भगवतः प्रीत्यर्थमेव सानन्दमुपभुञ्जते। भगवत्प्रेमानुरोधादेव तेषामेतत्प्रवृत्तिरिति विज्ञेयम्।
अधिकरणम् ९
अधिकरणसारः — मुक्तात्मनः सर्वज्ञत्वम् (दिव्यज्ञानपरिपूर्णत्वम्)
श्रीमद्बलदेवविद्याभूषणकृता पीठिका (भूमिका):
अधुना मुक्तात्मा सर्वज्ञः सर्वविच्चेति तत्त्वं प्रतिपाद्यते। अस्मिन्नर्थे छान्दोग्योपनिषदः (७.२६.२) प्रमाणमुपन्यस्यति—
श्रुतिवचनम्:
न पश्यो मृत्युं पश्यति न रोगं नोत दुःखिताम् सर्वं ह पश्यः पश्यति...

sarvam āpnoti sarvaśaḥ
"The liberated soul does not see death. He does not see disease. He does not see
suffering. Still, he sees everything. He attains everything everywhere."
In this way it is said that the liberated soul has knowledge of everything.
Saṁśaya (doubt): Is this correct, or not?
Pūrvapakṣa (the opponent speaks): In the Bṛhad-āraṇyaka Upaniṣad (4.3.21) it
is said:
prājñenātmanā. . .
"Embraced by the all-knowing Supreme Personality of Godhead, the individual
soul is oblivious to all that is within and all that is without."
Therefore it is certainly not correct (to say that the individual spirit soul is all-
knowing).
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 15
pradīpa-vad āveśas tathā hi darśayati
pradīpa—a lamp; vat—like; āveśaḥ—entrance; tathā—so; hi—because;
darśayati—reveals.
Its entrance is like a lamp, furthermore it reveals.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
As with its rays of light a lamp enters many places, so the with his expansion of
knowledge the liberated soul enters many things to be known. Furthermore (tathā
hi), the words of Śvetāśvatara Upaniṣad (4.18) give the following revelation
(darśayati):

prajñā ca tasmāt prasṛtā purāṇī
"By the Supreme Lord's mercy the soul's ancient knowledge is revived."
This verse should be interpreted, "By the Supreme Lord's mercy the soul's
ancient knowledge is revived."
Here someone may object: It is not correct to say that the liberated soul is all-
knowing. Bṛhad-āraṇyaka Upaniṣad (4.3.21) explains that the liberated soul is
oblivious to everything and thus does not know anything at all.
If this is said, the author of the sūtras gives the following reply.
Sūtra 16
svāpyaya-sampattyor anyatarāpekṣyām āviṣkṛtaṁ hi
svāpyaya—deep sleep; sampattyoḥ—of the moment of death; anyatara—either;
apekṣyām—in relation to; āviṣkṛtam—manifested; hi—because.
It refers either to dreamless sleep or to the death-swoon, for thus is it revealed.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
These words of Bṛhad-āraṇyaka Upaniṣad (4.3.21) do not show that the
liberated soul is oblivious and has no knowledge at all. Rather, these words refer
either to dreamless sleep or to the death-swoon, (svāpyaya-sampattyor
anyatarāpekṣyām). The word "svāpyaya" here means, "dreamless sleep", and the
word "sampatti" here means, "the moment of leaving the body". In the Chāndogya
Upaniṣad (6.8.1) sleep is defined in these words:
svam apīto bhavati tasmād enaṁ svapītīty ācakṣate
"When one indeed (api) enters (ita) himself (sva), then it is said that he sleeps
(svapiti)."
In the Chāndogya Upaniṣad (6.8.6) the time of death is described in these
words:

अधिकरण-प्रसङ्ग एवं विषय-प्रवेश (ब्रह्मसूत्र ४.४ - मुक्तात्म-सर्वज्ञत्व-विचार):
श्रुति-वाक्य १: वाङ् मनसि सम्पद्यते (छान्दोग्योपनिषद् ६.८.६)
अनुवाद: "मरणकाल में वाक् (वाणी) मन में लीन/सम्पन्न हो जाती है।"
भाष्य/विवरण: इस प्रकार श्रुति-शास्त्र सुषुप्ति (गाढ़ निद्रा) तथा मरणकाल की चेतनावस्था का निरूपण करता है।
तथापि, श्रुति-शास्त्र यह भी प्रतिपादित करता है कि मुक्तावस्था में जीवात्मा सर्वज्ञ (सर्वविषयक ज्ञान से सम्पन्न) होता है।
पूर्वपक्ष/सुषुप्ति-दशा-निरूपक श्रुति:
सुषुप्ति की अवस्था छान्दोग्योपनिषद् (८.११.१) के वचनों में इस प्रकार वर्णित है—
श्रुति-वाक्य २: नाहं खल्वयमेवं सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमिवापीतो भवति। नाहमत्र भोग्यं पश्यामि॥
अनुवाद: "सुषुप्ति-अवस्था में यह जीवात्मा इस समय न तो स्वयं को जानता है कि 'मैं यह हूँ' और न ही इन भूतों (पदार्थों) को जानता है। वह मानो विनाश (अभाव) को ही प्राप्त हो जाता है। अतः मैं इस अवस्था में कोई श्रेय अथवा भोग नहीं देखता।"
सिद्धान्त/मुक्तावस्था-निरूपक श्रुति:
इसके विपरीत, मुक्त आत्मा का स्वरूप छान्दोग्योपनिषद् (८.१२.५) में इस प्रकार उल्लिखित है—
श्रुति-वाक्य ३: स वा एष एतेन दिव्येन चक्षुषा मनस्येतान् कामान् पश्यन् रमते य एते ब्रह्मलोके॥
अनुवाद: "वह मुक्त आत्मा इस दिव्य चक्षु-स्वरूप मन के द्वारा ब्रह्मलोक में स्थित इन समस्त दिव्य भोगों/संकल्पों को देखता हुआ आनन्दपूर्वक रमण करता है।"
मूर्च्छा/उत्क्रान्ति-दशा-निरूपक श्रुति (बृहदारण्यकोपनिषद् २.४.१२ / ४.५.१३):
मरण-मूर्च्छा का निरूपण इन वचनों में किया गया है—
श्रुति-वाक्य ४: एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति।
अनुवाद: "इन भौतिक भूत-मात्राओं से उत्थान करके (शरीर से निकलकर) वह जीवात्मा इनके ही साथ विनष्ट (विशेष संज्ञा से रहित) सा प्रतीत होता है।"
पदार्थ-निर्वचन एवं उपसंहार:
यहाँ 'विनश्यति' शब्द का अर्थ वास्तविक विनाश (स्वरूप-नाश) नहीं, अपितु 'अदर्शन' अर्थात् 'वह बाह्य विषयों को नहीं देख पाता' (विशेषसंज्ञा-अभाव) है।
इस प्रकार श्रुति-तात्पर्य से यह सिद्ध होता है कि मुक्त आत्मा ज्ञान-संकोच से रहित होकर सर्वज्ञ होता है।

Adhikaraṇa 10
The Liberated Soul Has Not the Power to Create the World
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In Chāndogya Upaniṣad (8.1.6 and 8.2.1) it is said:
atha ya iha ātmānam anuvidya vrajanty etāṁś ca satyān kāmāṁs teṣāṁ sarveṣu
lokeṣu kāma-cāro bhavati. sa yadi pitṛloka-kāmo bhavati.
"He who knows the truth of the Supreme Personality of Godhead and places his
desires in eternal spiritual happinesses may go, when he leaves this body, to any
world he wishes. If he desires to create a Pitṛloka planet, then that planet is at once
created."
Saṁśaya (doubt): Does the liberated soul have the power to create a material
universe, or does he not?
Pūrvapakṣa (the opponent speaks): Because he is equal to the Supreme Lord,
and also because all his desires are at once fulfilled, the liberated soul must also
have this power.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 17
jagad-vyāpāra-varjyaṁ prakaraṇād asannihitatvāt
jagat—of the material universe; vyāpāra—creation; varjyam—except for;
prakaraṇāt—because of the context; asannihitatvāt—because of the absence of
nearness.
Except for creating the universe, because of the context and because he is not
near to it.
Purport by Śrīla Baladeva Vidyābhūṣaṇa

The creative power of the liberated soul is described in Chāndogya Upaniṣad
(8.2.1). However, the liberated soul has not the power to create a material
universe. Only the Supreme Personality of Godhead has the power to create,
maintain, and destroy the material universes. This is described in Taittirīya
Upaniṣad (3.1.1). How is this known? The sūtra explains, “prakaraṇād
asannihitatvāt" (because of the context and because he is not near to it). From the
context it is seen that the Supreme Personality of Godhead is the topic discussed
in this passage of Taittirīya Upaniṣad (3.1.1). Neither by a great struggle nor by
chanting mantras can the individual spirit soul obtain this kind of power. This is
corroborated by the explanation given in Taittirīya Upaniṣad (2.6.1). Also, the
liberated soul is not the subject of discussion in any passage near to
(asannihitatvāt) these words of Taittirīya Upaniṣad (2.6.1). If it were otherwise
(and the liberated souls had the power to create the material universe), then the
author of the sūtras would not have defined the the Supreme Personality of
Godhead in these words (Vedānta-sūtra 1.1.2):
janmādy asya yataḥ
"That Brahman (the Supreme Spirit) is He from whom the creation, sustenance,
and destruction of the manifested universe arises."*
Also, if the liberated souls had the power to create universes, there would be
many creators and from that there would arise a great chaos and calamity.
Therefore the liberated souls have not the power to create material universes.
Here someone may object: In Taittirīya Upaniṣad 1.5.3) it is said:
sarve 'smai devā baliṁ āvahanti
"All the demigods bring offerings to him."
Also, in Chāndogya Upaniṣad (7.25.2) it is said:
sa svarāḍ bhavati tasya sarveṣu lokeṣu kāma-cāro bhavati
"He is independent. He can go to any world."
In this way it is seen that because he is worshiped by all the demigods, and
because he has all extraordinary powers, the liberated soul can certainly create
material universes.

If this is said, then the author of the sūtras gives the following reply.
Sūtra 18
pratyakṣopadeśān neti cen nādhikārika-maṇḍalasyokteḥ
pratyakṣa—direct; upadeśāt—because of the teaching; na—not; iti—thus; cet—
if; na—not; adhikārika—of great leaders; maṇḍalasya—of the circle; ukteḥ—from
the statement.
Someone may say: "No. It is not so. Because there is a direct teaching," If this is
said, I reply: "No. What you say is not true. Because those texts describe great
leaders."
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Here someone may say, "It is not correct to say that the liberated souls have
no power to create material universes, for many passages of the Śruti-śāstra
directly describe that power." If this is said, then the author of the sūtra replies,
"No. It is not so." Why not? The sūtra explains, “adhikārika-maṇḍalasyokteḥ"
(Because those texts describe great leaders). These texts explain how, by the mercy
of the Supreme Lord, the liberated soul can travel to the planets of the great
demigods, such as that of the four-faced Brahmā, and enjoy many pleasures there.
In this way it is said that the great liberated souls, such as Nārada Muni and the
four Kumāras can travel to the planets of the demigods, and when the do the
demigods there honor them with great respect.
These passages of the Upaniṣad mean in truth that by the Supreme Lord's
mercy the liberated souls can travel to many different worlds and feel pleasure by
seeing the Lord's glories and opulences there. These passages should not be
wrongly interpreted to mean that the individual spirit soul has the power to create
material universes.
Here someone may object: If the liberated soul is thus an enjoyer of various
material pleasures, then he is not different from a conditioned soul, for all material
pleasures must come to an end.
If this is said, then the author of the sūtras gives the following reply.
Sūtra 19

vikārāvarti ca tathā hi sthitim āha
vikāra—the changes of material existence; a—not; varti—existing; ca—and;
tathā—so; hi—because; sthitim—situation; āha—says.
Furthermore it is changeless, for it describes that condition.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "vikāra" here refers to the six kinds of transformation, beginning
with birth, that are present in the material world. These transformations do not
effect the liberated soul. Neither do these transformations affect the supremely
pure Personality of Godhead, his transcendental abode, or anything else that has
transcendental qualities like those of the Supreme Lord. Aware of what is the truth
about all these worlds, the liberated soul may observe them but he does not really
reside in them. The word "hi" in this sūtra means, “because". The true nature of
the liberated soul is described (sthitim āha) in the following words of Kaṭha
Upaniṣad (2.2.1):
puram ekādaśa-dvāram
ajasyāvakra-cetasaḥ
anuṣṭhāya na śocati
vimuktaś ca vimucyate
"Although he resides in the city of eleven gates, the city of the unborn and
pure-hearted Supreme, he does not lament. He is free. He is liberated."
Although his spiritual form seems to be covered, the soul enlightened with
transcendental knowledge is liberated in truth. Although he seems to reside in the
world of the three modes, he is liberated. That is the meaning of this verse. In
these two ways he is liberated. He has directly attained the goal of life. The
covering of material life is like a garland of clouds. It covers the eyes of the
conditioned souls, but it does not cover the Supreme Personality of Godhead. In
Śruti-śāstra it is said:
vilajjamānayā yasya
sthātum īkṣā-pathe 'muyā
vimohita vikantthante
mamāham iti durdhiyaḥ

"The illusory energy of the Lord cannot take precedence, being ashamed of her
position. But those who are bewildered by her always talk nonsense, being
absorbed in thoughts of It is I' and It is mine'."*
Therefore the clouds (of material illusion) can never really cover the sun (of the
Supreme Personality of Godhead).
Here someone may object: The goal of life is to make manifest the true nature
of the individual spirit soul, who is blissful, whose desires are all at once fulfilled,
and who has a host of transcendental virtues. That is enough. Why should one
labor to understand the Supreme Lord also?
If this is said, the author of the sūtras gives the following reply.
Sūtra 20
darśayataś caivaṁ pratyakṣānumāne
darśayataḥ—they show; ca—also; evam—thus; pratyakṣa—direct perception;
anumāne—and logic.
Direct perception and logic both reveal it.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Although he has the transcendental qualities already described, because he is
atomic in size the liberated soul does not, by himself, have bliss that is limitless. It
is when he associates with the Supreme Personality of Godhead that the liberated
soul attains limitless 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."*
Also, in the Bhagavad-gītā (14.27), Lord Kṛṣṇa explains:
brahmaṇo hi pratiṣṭhāham
amṛtasyāvyayasya ca

śāśvatasya ca dharmasya
sukhasyaikāntikasya ca
"And I am the basis of the impersonal Brahman, which is immortal,
imperishable, and eternal, and is the constitutional position of ultimate
happiness."*
This is like a poor man who takes shelter of a rich man and becomes wealthy.
Here someone may object: in the Muṇḍaka Upaniṣad (3.1.3) it is said:
nirañjanaḥ paramaṁ sāmyam upaiti
"Freed from matter, the liberated soul becomes equal to the Supreme."
The Śruti-śāstra thus explains that the liberated soul is equal to the Supreme.
What is the use, then, of even using the word, "the Supreme Lord"? The so-called
atomic nature of the individual soul is only a figure of speech. The truth is that the
individual soul is all-pervading.
If this is said, then the author of the sūtras gives the following reply.
Sūtra 21
bhoga-mātra-sāmya-liṅgāc ca
bhoga—enjoyment; mātra—only; sāmya—equality; liṅgāt—by the sign; ca—
also.
Also because of the indication that the equality is only in enjoyment.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "ca" (also) is used here for emphasis. As a frog jumps, so the word
"na" (not) should jump into this sūtra from sūtra 18. In the Taittirīya Upaniśād
(2.1.1) it is said:
so 'śnute sarvān kāmān saha brahmaṇā vipaścitā

॥ श्रीब्रह्मसूत्रम् ॥
॥ चतुर्थोऽध्यायः — चतुर्थः पादः ॥
(पूर्वानुवृत्तिः — सूत्र २१ का भाष्य-उपसंहार)
श्रुति-वचनम्:
"सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति।" (तैत्तिरीयोपनिषद् २।१।१)
हिन्दी अनुवाद: "मुक्त जीवात्मा सर्वज्ञ परब्रह्म के साथ समस्त दिव्य आनन्दों का उपभोग करता है।"
भाष्य-विवरणम्:
उपनिषद् का यह कथन कि मुक्त आत्मा भगवान् के तुल्य है, केवल दिव्य आनन्द के भोग के विषय में ही लागू होता है।
स्वरूप अथवा ऐश्वर्य की दृष्टि से मुक्त आत्मा कभी भी परमेश्वर के समान नहीं हो सकता, यही इसका वास्तविक अर्थ है।
यह आक्षेप पूर्व में ही सूत्र २।३।१९ में निरस्त किया जा चुका है।
इस प्रकार यह सिद्ध हुआ कि परमेश्वर और व्यष्टि जीवात्मा की समानता केवल भोग-मात्र में है,
उनके स्वरूप भिन्न हैं और यह भेद सर्वथा नित्य एवं सत्य है।
॥ एकादशम् अनावृत्यधिकरणम् ॥
अधिकरण ११: मुक्तात्मा का पुनः संसार में न लौटना
श्रीमद्बलदेवविद्याभूषणविरचित-गोविन्दभाष्यावतरणिका:
अब यह प्रतिपादित किया जाता है कि मुक्त जीवात्मा नित्य काल तक परम पुरुषोत्तम भगवान् के सान्निध्य में ही निवास करता है।
विषयः: परमेश्वर के परम धाम में मुक्त जीवों के प्रवेश का निरूपण करने वाले समस्त शास्त्र-वचन यहाँ विचार के विषय हैं।
संशयः: क्या मुक्त आत्मा आध्यात्मिक जगत् में नित्य निवास करता है अथवा वहाँ से उसकी कभी पुनरावृत्ति होती है?
पूर्वपक्षः: पूर्वपक्षी का कथन है कि आध्यात्मिक जगत् (भगवद्धाम) भी स्वर्गलोक आदि लोकों के समान ही एक स्थान है।
जैसे स्वर्गलोक से पुण्य क्षीण होने पर जीव का पतन हो जाता है, वैसे ही भगवद्धाम से भी जीव का पतन सम्भव है।
अतः मुक्त आत्मा अनिवार्यतः नित्य काल तक आध्यात्मिक जगत् में स्थित नहीं रहता।
सिद्धान्तः: इस पूर्वपक्ष का निराकरण करते हुए सूत्रकार भगवान् बादरायण अपना अन्तिम सिद्धान्त प्रस्तुत करते हैं—
॥ सूत्रम् २२ ॥
अनावृत्तिः शब्दादनावृत्तिः शब्दात् ॥ ४।४।२२ ॥
पदच्छेदः:
अनावृत्तिः, शब्दात्, अनावृत्तिः, शब्दात्।
सूत्रार्थः:
शास्त्र-प्रमाण (शब्द) के आधार पर मुक्त जीवों की संसार में पुनरावृत्ति नहीं होती; शास्त्र-प्रमाण के आधार पर उनकी पुनरावृत्ति नहीं होती।
(अध्याय तथा शास्त्र की समाप्ति सूचित करने के लिए पद की द्विरुक्ति की गई है।)

an—without; āvṛttiḥ—return; śabdāt—because of bthe scriptures.
No return, because of the scriptures. No return, because of the scriptures.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
A devotee who faithfully worships and serves the Supreme Lord and then goes
to the Lord's spiritual world, never returns. How is that known? The sūtra
explains, "śabdāt" (because of the scriptures). In the Chāndogya Upaniṣad (4.15.6)
it is said:
etena pratipadyamānā imaṁ mānavam āvartaṁ nāvartante
"They who enter the spiritual world never return to the world of men."
In the Chāndogya Upaniṣad (4.15.1) it is said:
sa khalv eva vartayan yāvad āyuṣam brahmalokam abhisampadyate. na ca punar
avartate.
"Leaving this life, he enters the spiritual world. He never returns."
In the Bhagavad-gītā (8.15 and 16) Lord Kṛṣṇa declares:
mām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ
"After attaining Me, the great souls, who are yogīs in devotion, never return to
this temporary world, which is full of miseries, because they have attained the
highest perfection.*
ā-brahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
mām upetya tu kaunteya
punar janma na vidyate
"From the highest planet in the material world down to the lowest, all are

places of misery wherein repeated birth and death take place. But one who attains
My abode, O son of Kuntī, never takes birth again."*
In the Bhagavad-gītā (8.15 and 16) Lord Kṛṣṇa also declares:
Here someone may express the following fear: Lord Hari is all-powerful, the
master of all, perhaps at some point in time He may throw the liberated soul out of
the spiritual world. Or perhaps the liberated soul may at some time voluntarily
leave the spiritual world.
There is no need to fear in this way, for Lord Kṛṣṇa has explained in Bhagavad-
gītā (7.17):
priyo hi jñānino tv artham
ahaṁ sa ca mama priyaḥ
"of these, the wise one who is in full knowledge in union with Me through
devotional service is the best. For I am very dear to him, and he is very dear to
Me."*
Lord Kṛṣṇa also declares in Śrīma-Bhāgavatam (9.4.68):
sādhavo hṛdayaṁ mahyaṁ
sādhūnāṁ hṛdayaṁ tv aham
"The pure devotee is always in the core of My heart, and I am always in the
heart of the pure devotee. My devotees do not know anything else but Me, and I
do not know anyone else but them."*
In these words the mutual love of the Lord and His devotee is described.
In Śrīmad-Bhāgavatam (9.4.65) Lord Kṛṣṇa declares:
ye dārāgāra-putrāptān
prāṇān vittam imaṁ param
hitvā māṁ śaraṇaṁ yātāḥ
kathaṁ tāṁs tyaktum utsahe
"Since pure devotees give up their homes, wives, children, relatives, riches, and
even their lives simply to serve Me, without any material improvement in this life
or in the next, how can I give up such devotees at any time?"*

In Śrīmad-Bhāgavatam (2.8.6) it is also said:
dhautātmā puruṣaḥ kṛṣṇa-
pāda-mūlaṁ na muñcati
mukta-sarva-parikleśaḥ
panthāḥ sva-śaraṇaṁ yathā
"A pure devotee of the Lord whose heart has once been cleansed by the process
of devotional service never relinquishes the lotus feet of Lord Kṛṣṇa, for they fully
satisfy him, as a traveler is satisfied at home after a troubled journey."*
In this way the scriptures explain that the Supreme Personality of Godhead will
never abandon His devotee and the devotee will always ardently love the Supreme
Personality of Godhead. The Supreme Personality of Godhead is always truthful
and His desires are always at once fulfilled. He is an ocean of love for they who
take shelter of Him. He washes away the ignorance that made His devotees turn
from Him. Once He brings back to Himself His dear devotees, who are His parts
and parcels, the Supreme Personality of Godhead will not again let them go.
In the same way the individual soul, who had been searching for happiness and
who finally has turned from the pathetic, wretched, pale reflection of happiness he
had for many births sought in the material world in many ways, and who now, by
the mercy of the bona-fide spiritual master has understood the truth of the
Supreme Personality of Godhead, of whom he is a part and parcel, who now has
no desire apart from the Supreme Lord, who is now purely engaged in devotional
service to the Supreme Lord, and who has now attained the Supreme Lord, whose
spiritual form is filled with limitless bliss, and who is the merciful friend and
master, will never desire to leave such a Lord. In this way the truth is understood
from the scriptures. This truth is understood only by taking shelter of the
scriptures. The words of the sūtra are repeated to indicate the conclusion of the
book.
Epilogue
samuddhṛtya yo duḥkha-paṅkāt sva-bhaktān
nayaty acyutaś cit-sukhe dhāmni nitye
priyān gāḍha-rāgāt tilārdhaṁ vimoktuṁ
na svecchaty asāv eva su-jñair niṣevyaḥ
Let the wise worship and serve Lord Govinda, the infallible Supreme
Personality of Godhead, who lifts his devotees from the mud of material sufferings,
takes them to His eternal and blissful spiritual abode, and out of deep love for
them will not leave them for even half a moment.