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

Upaniṣad is also Lord Viṣṇu.
Now he refutes the idea that vaiśvānara refers to the fire of digestion.
Sūtra 27
śabdādibhyo 'ntaḥ pratiṣṭhānāc ca neti cen na tathā dṛṣṭy-upadeśād asambhavāt
puruṣa-vidham api cainam adhīyate
śabda—the words; ādibhyaḥ—beginning with; antaḥ—within; pratiṣṭhānāt—
because of abiding; ca—and; na—not; iti—thus; cet—if; na—not; tathā—thus; dṛṣṭi—
sight; upadeśāt—from the teaching; asambhavāt—because of being impossible;
puruṣa—a person; vidham—the nature; api—also; ca—and; enam—Him; adhīyate—
is read.
If (it is said the "vaiśvānara" here) cannot (be Lord Viṣṇu) because many words
here refute this idea and because (the "vaiśvānara" is said here) to reside in the
heart, (then I say) no because the teaching (of the scriptures is that one should)
meditate (on Lord Viṣṇu in the heart) in this way, because it is not possible (to
interpret the word here to mean anything else), and because (the text here
describes the {.sy 168}vaiśvānara") as a person with a humanlike form.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The objection may be raised: The vaiśvānara here cannot be Lord Viṣṇu. The
text says ayam agnir vaiśvānaraḥ (This is the vaiśvānara fire). Because these words
prove that vaiśvānara here means fire, the passage hṛdayaṁ gārhapatyo mano
'nvāhāryapacana āsyam āhvanīyaḥ (the gārhapatya fire is His heart, the
anvāhāryapacana fire is His mind, and the āhavanīya fire is His mouth) presents
the vaiśvānara as a group of three fires. The vaiśvānara is fire, and not Lord Viṣṇu,
because vaiśvānara is said to be the resting place of prāṇa (breath) and again
because the Vedas say vaiśvānara stays within the heart of the living entity.
Here the sūtra answers this objection by saying cen na, which means "if it is
said that the vaiśvānara is fire, then I say no." Why? The sūtra says tathā dṛṣṭy-
upadeśād asambhavāt puruṣa-vidham api cainam adhīyate (because the teaching of
the scriptures is that one should meditate on Lord Viṣṇu in the heart in this way,
because it is not possible to interpret the word here to mean anything else, and
because the text here describes the vaizvānara) as a person with a humanlike
form). Tathā here means {.sy 168}by considering to be the fire of digestion," dṛṣṭi,
means "meditation on Lord Viṣṇu," and asambhavāt means "it is not possible to
interpret the word vaiśvānara to mean anything but Lord Viṣṇu because the text of
the Upaniṣad says that heaven is the head of the vaiśvānara and the other parts of

जगत् वैश्वानर के शरीर के अन्य अंग हैं।" इसके अतिरिक्त, शतपथ-
ब्राह्मण (१०.६.१.११) कहता है—"स यो ह्येतमेवाग्निं वैश्वानरं पुरुषविधं
पुरुषेऽन्तः प्रतिष्ठितं वेद" (वह इस पुरुष-रूपी वैश्वानर अग्नि को जानता है जो
जीवों के हृदय में स्थित है)। यदि 'वैश्वानर' शब्द का अर्थ
केवल "अग्नि" किया जाए, तो यहाँ यह व्याख्या कि वैश्वानर
जीवों के हृदय में निवास करता है, स्वीकार की जा सकती है, किन्तु यह कथन नहीं
कि वैश्वानर पुरुष-रूपी (मानवाकार) है। यदि वैश्वानर का अर्थ भगवान्
विष्णु किया जाए, तो ये दोनों ही कथन सुगमता से स्वीकार्य हो जाते हैं।
इसके अनन्तर वे इस विचार का निराकरण करते हैं कि वैश्वानर का अर्थ अग्नि-देवता अथवा
अग्नि-भूत (भौतिक तत्त्व) है।
॥ सूत्र २८ ॥
अत एव न देवता भूतं च ॥ २८ ॥
अतः एव — अतएव (पूर्वोक्त कारणों से ही); न — नहीं; देवता — अग्नि-देवता; भूतम् — भूताग्नि (अग्नि-तत्त्व); च — और;
इन्हीं कारणों से "वैश्वानर" न तो अग्नि-देवता है और न ही भौतिक
तत्त्व रूप अग्नि।
श्रील बलदेव विद्याभूषण विरचित भाष्य (तात्पर्य) :
पूर्वपक्षी का आक्षेप हो सकता है: अग्नि-देवता के अत्यन्त सामर्थ्यवान् एवं महान् होने के कारण
यह कहा जा सकता है कि द्युलोक उनका सिर है तथा (जगत् के अन्य भाग
उनके शरीर के अंग हैं), और यही बात अग्नि-तत्त्व के विषय में भी कही जा सकती है। ऐसा
ऋग्वेद (१०.८८.३) के इस वर्णन के कारण है: "यो भानुना पृथिवीं द्याम्
उतेमामाततान रोदसी अन्तरिक्षम्" (सूर्य रूप में अग्नि ने पृथिवी, द्युलोक
तथा दोनों के मध्य स्थित सम्पूर्ण अन्तरिक्ष को व्याप्त किया है)।
यद्यपि ऐसा कहा जाए, फिर भी हम 'न' (नहीं) कहते हैं। क्यों? सूत्र कहता है "अत एव" (इसी कारण से),
जिसका अर्थ है "पूर्वोक्त हेतुओं के आधार पर वैश्वानर न तो अग्नि-देवता है
और न ही अग्नि-तत्त्व।" ऋग्वेद के इस मन्त्र के शब्द केवल स्तुति (प्रशंसा) मात्र हैं।
अवतरणिका : महर्षि जैमिनि के मत में 'अग्नि' शब्द भी साक्षात्
"परम पुरुषोत्तम भगवान्" का ही वाचक है, ठीक वैसे ही जैसे 'वैश्वानर' शब्द।
॥ सूत्र २९ ॥
साक्षादप्यविरोधं जैमिनिः ॥ २९ ॥

sākṣāt—directly; api—also; avirodham—without contradiction; jaiminiḥ—Jaimini.
Jaimini is of the opinion that the word "agni" may be interpreted to directly
mean "The Supreme Personality of Godhead," and there is no inconsistency in
this.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Just as the word vaiśvānara, interpreted to mean either "the leader (nara) of the
world (viśva) or "the proprietor of all human beings (nara) in the universe
(viśva)," is name of the Supreme Personality of Godhead, the original cause of all
causes, in the same way the word agni, interpreted to mean "the leader of all," is
also a name of Lord Viṣṇu. Jaimini Muni considers that there is no contradiction
in these interpretations because they are based on the specific meanings of each
word's component parts.
The objector may say: How can the limitless Supreme Personality of Godhead
become the size of the distance between the thumb and forefinger, (as vaiśvānara
is said to be in this passage of the Upaniṣad)?
To answer this question he says:
Sūtra 30
abhivyakter ity āśmarathyaḥ
abhivyakteḥ—because of manifestation; iti—thus; āśmarathyaḥ—Āśmarathya.
Āśmarathya is of the opinion that the Supreme Personality of Godhead appears
in this way (a size the distance between the thumb and forefinger) because He
manifests Himself (in the heart of His devotee).
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Lord Viṣṇu appears in this way in the hearts of His devotees, who have the eyes
to see Him. This is the opinion of Āśmarathya.

Sūtra 31
anusmṛter iti bādariḥ
anusmṛteḥ—because of meditation; iti—thus; bādariḥ—Bādari Muni.
The Supreme Personality of Godhead is thought to be this small size because
that conception is very convenient for meditation. This is the opinion of Bādari.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Because the Supreme Lord is meditated as residing in the heart, and because the
heart itself is the size of the distance between thumb and forefinger, the Lord is
thought to be the size of the distance between thumb and forefinger also.
Sūtra 32
sampatter iti jaiminis tathā hi darśayati
sampatteḥ—because of transcendental opulences; iti—thus; jaiminiḥ—Jaimini;
tathā—in this way; hi—because; darśayati—the śruti-śāstra declares.
(The Supreme Personality of Godhead can assume this very small size) because
of His transcendental powers and opulences. This is the opinion of Jaimini. (It is
known that the Supreme Personality of Godhead assumes this very small size)
because śruti-śāstra reveals (this information).
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The Supreme Personality of Godhead can become the size of the distance
between the thumb and forefinger because of His sampatti, His transcendental
opulence in the form of inconceivable potencies. This action does not limit or
restrict the Lord in any way. Jaimini thinks in this way. Why? He says tathā hi
darśayati (It is known that the Supreme Personality of Godhead assumes this very
small size because śruti-śāstra reveals this information). The word hi here means

Here is the line-by-line transcription of the text into clean Markdown:

"because."
The śruti-śāstra says tam ekaṁ govindaṁ sac-cid-ānanda-vigraham (The Supreme
Personality of Godhead is Govinda, who transcendental form is eternal and full of
knowledge and bliss) and eko 'pi san bahudhā yo 'vabhāti (Although He is one, the
Supreme Personality of Godhead manifests as many). In this way the śruti-śāstra
teaches that by His inconceivable potencies many contradictory qualities are
simultaneously present in the Supreme Personality of Godhead. Some of these
contradictory qualities are that even though His Himself all transcendental
knowledge, he still has a body, and even though He is one, He is also many. Later
in this book this will be explained in detail. The Supreme Personality of Godhead
is simultaneously all-pervading and of a small size. There is no fault in saying this.
Sūtra 33
āmananti cainam asmin
āmananti—they declare; ca—also; enam—this; asmin—in Him.
(The ātharvaṇikas) say this of Him.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The ātharvaṇikas declare that this inconceivable potency is present in the
Supreme Lord. In the Kaivalya Upaniṣad (21) the Lord says apāṇi-pādo 'ham
acintya-śaktiḥ (Although I have no hands or feet, I still have inconceivable
potencies). Śrīmad-Bhāgavatam (3.33.3) says ātmeśvaro 'tarkya-sahasra-śaktiḥ (My
dear Lord, You are self-determined and are the Supreme Personality of Godhead
for all living entities. For them You created this material manifestation, and
although You are one, Your diverse energies can act multifariously. This is
inconceivable to us*).
These different opinions do not contradict each other. The Skanda Purāṇa
explains:
vyāsa-citta-sthitākāśād
avicchinnāni kānicit
anye vyavaharanty etad
urī-kṛtya gṛhādivat
"Other sages take up small portions broken from the vast sky of Vyāsadeva's

opinions just as houses and other enclosures take up a small portion of the
vastness of space."
Pada 3
Adhikarana 1
The Supreme Personality of Godhead is the Abode of Heaven
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
viśvaṁ bibharti niḥsvaṁ yaḥ
kāruṇyād eva deva-rāṭ
mamāsau paramānando
govindas tanutāṁ ratim
I pray that Lord Govinda, the supremely blissful king of the demigods, who
mercifully maintains this pathetic material world, may give me pure love for Him.
In this Third Pāda will be considered some scriptural texts that may seem to
describe the jīva or some other topic but in truth describe the Supreme Personality
of Godhead.
Viṣaya: Muṇḍaka Upaniṣad 2.2.5 says:
yasmin dyauḥ pṛthivī cāntarīkṣam
otaṁ manaḥ saha prāṇaiś ca sarvaiḥ
tam evaikaṁ jānatha ātmānam
anyā vāco vimuñcathāmṛtasyaiṣa setuḥ
"Know that He in whom heaven, earth, sky, mind, breath, and everything else,
are woven, is the ātmā. Give up talking of anything else. He is the shore of the
eternal."
Saṁśaya: Is the abode of heaven described here the pradhāna, jīva, or the
Supreme Personality of Godhead?
Pūrvapakṣa: The abode of heaven here is the pradhāna because pradhāna is the
cause of all material transformations and also because the words amṛta-setu (the
shore of eternal) appropriately describe pradhāna, which leads the living

entities to liberation just as milk brings nourishment to a calf. The word ātmā in
this passage may refer to pradhāna either because pradhāna brings happiness to
the living entities or because it is all-pervading. Then again the words in this
passage may refer to the jīva because the jīva is the enjoyer of the the things in this
world and because the j.īva possesses the mind and the breath mentioned in this
passage.
Siddhānat: Now he speaks the conclusion.
Sūtra 1
dyu-bhv-ādy-āyatanaṁ sva-śabdāt
dyu-of heaven; bhv-and earth; ādi-beginning with; āyatanam-the abode; sva-
own; śabdāt-because of the word.
The description "the abode of heaven, earth, and other things," refers to the
Supreme Personality of Godhead because the words in this passage specifically
describe Him.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "the abode of heaven" here refers to the Supreme Personality of
Godhead. Why? The sūtra says sva-śabdāt (because the words in this passage
specifically describe Him). The Supreme Personality of Godhead is referred to here
because the word amṛtasya setuḥ (the shore of the eternal) can refer to Him alone
and no one else. Because it comes from the verb sinoti, which means "to bind," the
phrase amṛtasya setuḥ means "He who enables one to attain the eternal." Or the
word setuḥ here may mean "like a bridge." As a bridge enables on to cross to the
other side of rivers and other bodies of water, in the same way this bridge enables
one to attain the liberation that lies on the other shore of the cycle of repeated
birth and death. That is the meaning of this word. In this matter the Śvetāśvatara
Upaniṣad (3.8 and 6.15) says tam eva viditvāti mṛtyum eti (One can overcome the
path of birth and death only by understanding the Supreme Personality of
Godhead).
Next he says:
Sūtra 2
muktopasṛpya vyapadeśāt

mukta-liberated; upasṛpya-attaining; vyapadeśāt-because of the statement.
Because it is said that this abode of heaven is attained by the liberated souls.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
That the Supreme Personality of Giodhead is attained by the liberated souls is
described in the following statement of Muṇḍaka Upaniṣad (3.1.3):
yadā paśyaḥ paśyate rukma-varṇaṁ
kārtāraṁ īśaṁ puruṣaṁ brahma-yonim
tadā vidvān puṇya-pāpe vidhūya
nirañjanaḥ paramaṁ samyam upaiti
"One who sees that golden-colored Personality of Godhead, the Supreme Lord,
the supreme actor, who is the source of the Supreme Brahman, becomes free from
the reactions to past pious and sinful deeds, and becomes liberated, attaining the
same transcendental platform as the Lord."*
Sūtra 3
nānumānam atac-chabdāt
na-not; anumānam-that which is inferred; atat-not that; śabdāt-because of a
word.
The "pradhāna" is not the "abode of heaven and earth" here because there is no
word appropriate to it in this passage.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The pradhāna described in the smṛti-śāstras is not referred to in this passage.
Why? The sūtra says atac-chabdāt, which means that none of the words in this
passage are appropriate for the insentient pradhāna.

॥ द्युभ्वाद्यधिकरणम् ॥
सूत्रम् ४:
प्राणभृच्च ॥ १।३।४ ॥
पदच्छेदः — प्राणभृत्, च।
पदविभागार्थः — प्राणभृत् = जीवः; च = अपि (समुच्चयार्थे)।
सूत्रार्थः — पूर्वोक्त कारणों से ही 'प्राणभृत्' अर्थात् जीव भी द्यु, भूमि आदि का आयतन (आधार) नहीं हो सकता।
श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य (भावार्थ):
पूर्वसूत्र (१।३।३) से 'न' तथा हेतुसूचक पद 'तच्छब्दात्' की यहाँ अनुवृत्ति होती है।
यहाँ प्रयुक्त 'आत्म' शब्द भी जीवपरक नहीं हो सकता, क्योंकि 'अत सातत्यगमने' धातु से निष्पन्न 'आत्मा' शब्द
मुख्यतया सर्वव्यापक परमपुरुष भगवान् का ही वाचक है।
इसके अतिरिक्त, 'यः सर्वज्ञः सर्ववित्' (जो सर्वज्ञ तथा सर्वविद् हैं) यह श्रुति-वचन भी अल्पज्ञ जीव के लिए उपयुक्त नहीं हो सकता।
अतः इन सभी कारणों से, उपनिषद् के इस प्रकरण के शब्द जीव के प्रति सङ्गत न होने से,
यह सिद्ध होता है कि जीव 'द्युभ्वाद्यायतन' (स्वर्ग, पृथ्वी आदिका आश्रय) नहीं है।
सूत्रम् ५:
भेदव्यपदेशाच्च ॥ १।३।५ ॥
पदच्छेदः — भेद-व्यपदेशात्, च।
पदविभागार्थः — भेद = भेद का; व्यपदेशात् = कथन होने से; च = तथा/भी।
सूत्रार्थः — और (जीव एवं परब्रह्म के मध्य) स्पष्ट रूप से भेद का व्यपदेश (निरूपण) होने से भी जीव द्युभ्वाद्यायतन नहीं है।
श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य (भावार्थ):
जीव 'द्यु-भू-आदि का आयतन' नहीं है, क्योंकि श्रुतियाँ जीव और परमेश्वर में परस्पर भेद का स्पष्ट निरूपण करती हैं।
जैसा कि मुण्डकोपनिषद् (२।२।५) में कहा गया है:
"तमेवैकं जानथ आत्मानम्" (केवल उसी अद्वितीय परमात्मा को जानो)।
यहाँ ज्ञातारूप साधक (जीव) से ज्ञेयरूप परमात्मा के भेद का स्पष्ट निर्देश होने के कारण सिद्धान्ततः परब्रह्म ही द्युभ्वाद्यायतन हैं।

Sūtra 6
prakaraṇāt
prakaraṇāt-because of the context.
And also because of the context.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The "abode of heaven and earth" here must be the Supreme Personality of
Godhead because of the context. The opening statement of this passage under
discussion (Muṇḍaka Upaniṣad (1.1.3)), asks kasmin nu vijñāte sarvam idaṁ
vijñātaṁ bhavati (What is the one thing, knowing which everything becomes
known?). Therefore the passage that follows must describe the Supreme
Personality of Godhead.
Sūtra 7
sthity-adanābhyāṁ ca
sthiti-staying; adanābhyāṁ-eating; ca-and.
And also because one is eating and the other standing.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
After describing the "abode of heaven and earth," the Muṇḍaka Upaniṣad
(3.1.1) says:
dvā suparṇā sayujā sakhāyā
samānaṁ vṛkṣaṁ pariṣasvajāte
tayor anyaḥ pippalaṁ svādy atti
anaśnann anyo 'bhicākaśīti

"Two friendly birds stay on the same tree. One eats the sweet pippala fruits and
the other, not eating, shines with great splendor."
If the "abode of heaven and earth" had not been previously mentioned then
(there would be) no (reason to assume) that the splendid bird here is the Supreme
Personality of Godhead. Otherwise (if the "abode of heaven and earth" had not
been mentioned), the sudden, unannounced mention of the Supreme Personality
of Godhead (in this little allegory of the birds) would not be acceptable. The jīva,
who is already well known in the world, did not need to have been previously
mentioned in the same way here. For these reasosn the "abode of heaven and
earth" here refers to the Supreme Personality of Godhead.
Adhikaraṇa 2
The Fullness is the Supreme Personality of Godhead
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Viṣaya: When, after describing the Lord's holy names and qualities, he was
asked a question by Śrī Nārada Muni, Śrī Sanat-kumāra said (Chāndogya Upaniṣad
7.23.1-7.24.1):
bhūmā tv eva vijijñāsitavya iti bhūmānaṁ bhagavo vijijñāsa iti. yatra nānyat
paśyati nānyac chṛṇoti nānyad vijānāti sa bhūmā. atha yatrānyat paśyaty anyac
chṛṇoty anyad vijānāti tad-alpam
" 'One should ask about Bhūmā.' 'My lord, I wish to know about Bhūmā.' 'When
one attains Him one sees nothing else, hears nothing else, and knows nothing else.
That is Bhūmā. When one sees something else, hears something else, and knows
something else, he knows that which is very small.' "
Here the word bhūmā does not mean "many." Here it means "all-pervading."
The text says yatrānyat paśyati. . .tad-alpam (When one sees something else, he
sees that which is very small). The Bhūmā is contrasted against alpa (the small.
The opposite of small is "all-pervading," not "many." Therefore Bhūmā here means
"all-pervading."
Saṁśaya: Does Bhūmā here mean prāṇa (life-breath) or Lord Viṣṇu?
Pūrvapakṣa: In the passage previous to this the Chāndogya Upaniṣad (7.15.1)
says prāṇo vā āśāyā bhūyān (prāṇa is better than hope). Because prāṇa is the topic
immediately preceding Bhūmā, and because no question and answer intervenes
between them, therefore prāṇa and Bhūmā are the same. here the word prāṇa (life-
breath) means the jīva soul who has breath for his companion. It does not mean
merely air. Because this passage begins by describing the jīva soul (7.1.3) tarati

'तरति शोकमात्मवित्' (छान्दोग्य उपनिषद् ७.१.३) (आत्मवेत्ता शोक को पार कर जाता है) से आरम्भ कर अन्त में पुनः
जीवात्मा का ही निरूपण करते हुए श्रुति कहती है—'आत्मन एवेदं सर्वम्' (छान्दोग्य उपनिषद् ७.२६.१) (आत्मा से ही यह सब है);
अतः इन दोनों वचनों के मध्य में स्थित 'भूमा' का वर्णन भी निश्चय ही जीवात्मा का ही वर्णन होना चाहिए।
जब उपनिषद् कहती है—'यत्र नान्यत् पश्यति' (छान्दोग्य उपनिषद् ७.२५.१) (जहाँ अन्य किसी को नहीं देखता),
तब इस व्याख्या के अनुसार इसका अर्थ यह है कि जब जीवात्मा सुषुप्ति-अवस्था में निमग्न रहता है
तथा उसकी समस्त इन्द्रियाँ मुख्यप्राण के वशीभूत होती हैं, तब वह अपने अतिरिक्त अन्य कुछ भी नहीं देखता।
जब उपनिषद् कहती है—'यो वै भूमा तत् सुखम्' (छान्दोग्य उपनिषद् ७.२३.१) (जो भूमा है वही सुख है),
तब यह कथन भी भूमा के जीव होने के विचार का विरोध नहीं करता; क्योंकि श्रुति-शास्त्र में
'तस्यां सुखमहमस्वाप्सम्' (सुषुप्ति में मैं सुखपूर्वक सोया) का अनुभव सुप्रसिद्ध है।
इस प्रकार यह सिद्ध होता है कि उपनिषद् का यह प्रकरण जीवात्मा का ही निरूपण करता है।
इस प्रकरण के अन्य समस्त अंश भी जीव-परक व्याख्या के ही सर्वथा अनुकूल हैं।
ऐसा पूर्वपक्ष उपस्थित होने पर—
सिद्धान्त: सूत्रकार कहते हैं—
सूत्र ८
भूमा सम्प्रसादादध्युपदेशात् ॥ १।३।८ ॥
पदच्छेद एवं शब्दार्थ:
भूमा — भूमा (सर्वव्यापक परब्रह्म);
सम्प्रसादात् — सम्प्रसाद (भगवत्कृपापात्र जीव अथवा सुषुप्ति/प्राण) की अपेक्षा;
अधि — अधिक (श्रेष्ठ/उत्कृष्ट);
उपदेशात् — शास्त्र में उपदेश होने के कारण।
सूत्रार्थ:
यहाँ 'भूमा' शब्द से परम पुरुषोत्तम श्रीभगवान् (परब्रह्म) का ही प्रतिपादन है;
क्योंकि श्रुति में जीवात्मा (सम्प्रसाद) से भूमा का श्रेष्ठतर रूप में उपदेश किया गया है।
श्रील बलदेव विद्याभूषण-कृत गोविन्दभाष्य का तात्पर्य:
यहाँ 'भूमा' शब्द से साक्षात् भगवान् श्रीविष्णु का ही ग्रहण होता है, प्राण-सहचर जीव का नहीं।
ऐसा क्यों? इसके उत्तर में सूत्रकार कहते हैं—'सम्प्रसादादध्युपदेशात्'
(क्योंकि शास्त्र में परमेश्वर को जीवात्मा से श्रेष्ठ बताया गया है)।
'यो वै भूमा तत् सुखम्' (छान्दोग्य उपनिषद् ७.२३.१) (जो भूमा है वही सुख है)—
इस श्रुति-वचन के द्वारा भूमा को असीम परम आनन्दस्वरूप कहा गया है,
तथा सूत्र स्पष्ट करता है कि भूमा सबसे श्रेष्ठ है, अतः भूमा परब्रह्म परमेश्वर ही हैं।
अथवा, छान्दोग्य उपनिषद् (८.३.४) के इस वचन में—
'एष सम्प्रसादोऽस्माच्छरीरात् समुत्थाय'
(भगवत्कृपा प्राप्त जीव स्थूल शरीर से ऊपर उठकर परम ज्योतिर्मय स्वरूप को प्राप्त होता है),
'सम्प्रसाद' शब्द जीव का बोधक है। शास्त्र में परमेश्वर को उस जीव से श्रेष्ठ बतलाया गया है,
जो अपनी स्थिति के लिए प्रभु-कृपा पर निर्भर है तथा प्राण जिसका नित्य सहचर है।
अभिप्राय यह है कि नामादि समस्त सोपानों का वर्णन करने के पश्चात्,
छान्दोग्य उपनिषद् (७.१५.२) में कहा गया है:
'स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नति...'

vādī bhavati (He who sees prāṇa, meditates on prāṇa, and understands prāṇa
becomes a true knower of things), and then after saying that the knower of prāṇa
becomes a true knower of things, the Upaniṣad then says (7.16.1) eṣa tu vā
ativadati yaḥ satyenātivadati (He who knows the Supreme Personality of Godhead
is in reality the true knower of things). The word tu (but) here ends the discussion
of prāṇa. Then the greatest ativādī (wise man) is described as he who knows the
satya, which here means "Lord Viṣṇu." In this way the Upaniṣad explains that the
Bhūmā is both different from and superior to prāṇa. Because in this way the
Bhūmā is declared to be superior to prāṇa, prāṇa cannot be identical with the
Bhūmā.
The Bhūmā is here taught to be superior to the series beginning with name and
culminating in prāṇa and therefore it is clearly seen to be different from speech
and the other items in this series. In this way the Bhūmā is taught to be superior to
prāṇa.
The word satya is famous as a name for the Supreme Personality of Godhead,
Lord Viṣṇu. The scriptures use the word satya in this way. For example, the
Taittirīya Upaniṣad (2.1.2) says satyaṁ jñānam anantam (the unlimited Supreme
Personality of Godhead is full of transcendental knowledge) and the Śrīmad-
Bhāgavatam (1.1.1) says satyaṁ paraṁ dhīmahi (I meditate on the Supreme
Personality of Godhead). The word satyena is in the instrumental case to show in
the sense of "because." The meaning here is that one becomes an ativādī (wise
man) because of the satya, the Supreme Personality of Godhead. The person who
meditates on prāṇa is called an ativādī (wise man) because he is wise in
comparison to they who meditate on the series of objects mentioned previously,
beginning with prāṇa and culminating in hope. But he who meditates on Lord
Viṣṇu is superior to the person who meditates on prāṇa. Therefore he who
meditates on Lord Viṣṇu is the real, the best ativādī (wise man).
For this reason the student asks (Chāndogya Upaniṣad (7.16.1) so 'haṁ
bhagavaḥ satyenātivadāni (my lord, I will become a man wise with knowledge of
the Supreme Personality of Godhead). The guru then answers satyaṁ tv eva
vijijñāsitavyam (one must yearn to understand the Supreme Personality of
Godhead).
The objection that because after the description of the ativādī wise with
knowledge of prāṇa there are no further questions and answers, therefore the
subject of prāṇa continues into the next sentence, is not a valid objection.
Moreover, (it may be said,) because there are no questions after the description of
prāṇa, (therefore prāṇa is the highest). In describing the series of inanimate
elements, beginning with name and culminating in hope, the guru did not say that
the knower of any of these was an ativādī (wise man). However, when he
described prāṇa, which here means the jīva, he did say that the knower of prāṇa is
an ativādī. The student then assumes that prāṇa is the highest. That is why he asks
no further question. The guru, however, not accepting prāṇa as the highest,
proceeds to explain that Lord Viṣṇu is higher than prāṇa. The student, however,
now taught that Lord Viṣṇu is the highest, becomes eager to know how to
meditate on Him, and asks so 'haṁ bhagavaḥ satyenātivadāni (my lord, I will
become a man wise with knowledge of the Supreme Personality of Godhead).
The opponent may say, "What is referred to here is the jīva, who is the
companion of prāṇa (life-breath), and who is referred to in the beginning of this

passage as ātmā."
The reply is: No. Here the word ātmā primarily means the Supreme Personality
of Godhead because to interpret the word otherwise would contradict the
statement at the beginning of the passage (7.26.1) ātmanaḥ prāṇaḥ (from the ātmā
prāṇa is manifested). This view of the opponent contradicts the statement (7.24.1)
yatra nānyat paśyati nānyac chṛṇoti nānyad vijānāti sa bhūmā. (When one attains
Him one sees nothing else, hears nothing else, and knows nothing else. That is
Bhūmā). This description of the perception of Bhūmā clearly refutes any idea that
the word Bhūmā could mean anything other than the Supreme Personality of
Godhead. The scriptures say sauṣuptikam sukham alpam (the happiness of deep
sleep is very slight), and therefore to say that the word Bhūmā here means "the jīva
who is soundly sleeping" is simply laughable. For all these reasons, therefore, the
Bhūmā described here is Lord Viṣṇu.
Sūtra 9
dharmopapatteś ca
dharma-qualities; upapatteḥ-because of the appropriateness; ca-and.
And also because the qualities described here can be ascribed to the Supreme
Personality of Godhead only.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The qualities ascribed here to the Bhūmā are suitable only for the Supreme
Personality of Godhead, Lord Viṣṇu, and not for anyone else. The Upaniṣad says
(7.24.1) yo vai bhūmā tad amṛtam (The Bhūmā is the eternal). This describes the
eternalness that is a natural feature of the Supreme. The Upaniṣad also says sa
bhagavaḥ kasmin pratiṣṭhita iti sve mahimni (Where does the Supreme Personality
of Godhead stay? He stays in His own glory). This explains that the Supreme
Personality of Godhead does not depend on anyone. The scriptures also say sa
evādhastāt (The Supreme Person is above, below, in front, behind, to the left and
to the right). This shows that the Lord is the ultimate shelter of everyone and
everything. The scriptures say (Chāndogya Upaniṣad 7.26.1) ātmanaḥ prāṇaḥ
(From the Supreme Personality of Godhead the life-force is manifested). This
shows that the Supreme Personality of Godhead is the original cause of all causes.
These are some of the qualities of the Supreme described in the Vedic literatures.

॥ अधिकरणम् ३ ॥
"अक्षर" शब्द परब्रह्म (परम पुरुषोत्तम भगवान्) का वाचक है
श्रीलबलदेवविद्याभूषणविरचिता भूमिका
विषयः बृहदारण्यकोपनिषदि (३.८.७-८) श्रूयते—
"कस्मिन् खलु आकाश ओतश्च प्रोतश्चेति। स होवाच—एतद् वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घमलोहितमस्नेहमच्छायम्..."
(हिन्दी अनुवाद: "यह आकाश किसमें ओत-प्रोत है?" उन्होंने कहा: "हे गार्गि! ब्रह्मवेत्ता उसे ही 'अक्षर' कहते हैं। वह न स्थूल है, न सूक्ष्म, न ह्रस्व, न दीर्घ, न लाल वर्ण वाला, न स्नेह (तरल), और न ही छायारूप है।")
संशयः यहाँ "अक्षर" शब्द से किसका ग्रहण होता है—प्रधान (प्रकृति) का, जीव का, अथवा परम पुरुषोत्तम भगवान् का?
पूर्वपक्षः श्वेताश्वतरोपनिषद् आदि के अनुसार 'अक्षर' शब्द इन तीनों में से किसी का भी वाचक हो सकता है, अतः इसका अर्थ संदिग्ध है।
सिद्धान्तः इसके समाधान हेतु अग्रिम सूत्र का अवतार होता है—
सूत्र १०
अक्षरमम्बरान्तधृतेः ॥ १० ॥
पदच्छेदः अक्षरम्, अम्बरान्त-धृतेः।
शब्दार्थः अक्षरम् = 'अक्षर' शब्द परमेश्वर का वाचक है; अम्बरान्त-धृतेः = आकाश पर्यन्त समस्त प्रपञ्च को धारण करने के कारण।
सूत्रार्थ (हिन्दी अनुवाद): यहाँ श्रुति में प्रयुक्त "अक्षर" शब्द परम पुरुषोत्तम भगवान् का ही प्रतिपादक है, क्योंकि स्थूल भूत से लेकर आकाश पर्यन्त सम्पूर्ण सृष्टि के आधार रूप में उसी का निरूपण किया गया है।
श्रीलबलदेवविद्याभूषणविरचितं गोविन्दभाष्यम् (तात्पर्य)
यहाँ "अक्षर" शब्द केवल परम पुरुषोत्तम भगवान् का ही वाचक है। ऐसा क्यों?
क्योंकि सूत्र कहता है—"अम्बरान्तधृतेः" (आकाश पर्यन्त समस्त तत्त्वों का आधार होने के कारण)।
उपनिषद् का वचन है: "एतस्मिन् खलु अक्षरे गार्ग्याकाश ओतश्च प्रोतश्च"
(हे गार्गि! इसी अक्षर-तत्त्व में ही आकाश ओत-प्रोत है)।

warp and woof, in the eternal). the word akṣara must refer to the Supreme
Personality of Godhead because it is here described as the resting place of all the
elements, which culminate in sky.
The objection may be raised: "Akṣara here may refer to pradhāna because
pradhāna is the origin of all the changes of this world. Akṣara may also refer to the
jīva because the jīva is the resting place of all inanimate objects that come within
its perception."
If these objections are raised, he then says:
Sūtra 11
sā ca praśāsanāt
sā-that; ca-and; praśāsanāt-because of the command.
"Akṣara" here must refer to the Supreme Personality of Godhead because the
text says that everything is supported by His command.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the previous sūtra the Supreme Personality of Godhead is described as the
resting place of all the elements, beginning with the grossest and culminating in
sky. Why is this? The sūtra says praśāsanāt (because the text says that everything
is supported by His command). The Bṛhad-āraṇyaka Upaniṣad (3.8.9) says etasya
vā akṣarasya praśāsane gārgi dyāvā-pṛthivī vidhṛte tiṣṭhataḥ. etasya vā akṣarasya
praśāsane gārgi sūryā-candramasau vidhṛtau tiṣṭhataḥ (By the command of the
eternal, O Gārgi, heaven and earth are manifest. By the command of the eternal, O
Gārgi, the sun and moon are manifest). Because these words describe the order of
the eternal, the eternal should be understood to be the Supreme Personality of
Godhead. Neither the inanimate, unconscious pradhāna, nor the conditioned or
liberated jīva can create everything simply by their command.
Sūtra 12
anya-bhāva-vyāvṛtteś ca
anya-another; bhāva-nature; vyāvṛtteḥ-because of the exclusion; ca-also.

And also because the text describes certain qualities that specifically exclude
any other being.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The Bṛhad-āraṇyaka Upaniṣad (3.8.11) says tad vā etad akṣaraṁ gārgy adṛṣṭaṁ
draṣṭṛ aśrutaṁ śrotṛ (O Gārgī, this eternal sees, but is unseen. He hears, but is
unheard). Because these words describe the akṣara in terms that cannot be applied
to anyone but the Supreme Personality of Godhead, the word akṣara must refer to
the Supreme Person. The pradhāna is inanimate and unconscious and therefore it
cannot see. Because the text here says that the akṣara sees everything but cannot be
seen by anyone, it cannot mean the jīva.
Adhikaraṇa 4
The "Puruṣa" Seen in Brahmaloka is the Supreme Personality of Godhead
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In the Praśna Upaniṣad (5.2.2-5) the following passage is read:
etad vai satyakāma paraṁ cāparaṁ ca brahma yad oṁkāras tasmād vidvān
etenaivāyatanenaikataram anveti. . . yaḥ punar etaṁ tri-mātreṇom ity
anenaivākṣareṇa paraṁ puruṣam abhidhyāyīta sa tejasi sūrye sampanno yathā
pādodaras tvacāvinirmucyate evaṁ haiva sa pāpmabhir vinirmuktaḥ sa sāmabhir
unnīyate brahmalokaṁ sa etasmāt jīva-ghanāt parāt paraṁ purīśayaṁ puruṣaṁ
vīkṣatet1)
"O Satyakāma, the syllable oṁ is both the superior Brahman and the inferior
Brahman. A wise man attains one of these two Brahmans. . .One who, reciting the
eternal oṁ of three lengths, meditates on the Supreme Person, will attain the sun-
planet. As a snake sheds its skin so does he become free from all sins. By the
hymns of the Vedas he is carried to Brahmaloka. There he directly sees the
Supreme Soul, the Supreme Person residing in the heart."
Saṁśaya: Is the person seen and meditated on the four-faced demigod Brahmā
or the Supreme Personality of Godhead?
Pūrvapakṣa: The text here says that the devotee who meditates on oṁ of one
length attains the world of men, the devotee who meditates on oṁ of two lengths
attains the world of heaven, and the devotee who meditates on oṁ of one length
attains the world of Brahma. The planet here is the planet of the four-faced

॥ श्रीमद्ब्रह्मसूत्रेषु प्रथमाध्याये तृतीयपादः ॥
(पूर्वपक्षसङ्क्षेपः — चतुर्मुखब्रह्मणः प्रापणम्)
पूर्वपक्षः — यद्यपि "स सामभिरुन्नीयते ब्रह्मलोकम्" इत्यत्र ब्रह्मलोकशब्देन कार्यब्रह्मलोको गृह्यते,
तत्रत्यश्च ईक्ष्यमाणः पुरुषश्चतुर्मुखो ब्रह्मा एवेति प्राप्ते —
सिद्धान्तः — अत्रोच्यते —
॥ सूत्रम् १३ ॥
ईक्षतिकर्मव्यपदेशात् सः ॥ १।३।१३ ॥
पदच्छेदः —
ईक्षतिकर्म, व्यपदेशात्, सः।
पदविवरणम् —
ईक्षति — दर्शनम्; तस्य कर्म — ईक्षतिकर्म (दर्शनविषयः)।
व्यपदेशात् — परब्रह्मलिङ्गभूतधर्माणां कथनात्।
सः — स पर एव भगवान् पुरुषोत्तमः, न तु जीवः।
सूत्रार्थः —
अत्र ईक्षणविषयो यः पुरुषः श्रूयते, स परब्रह्मस्वरूपः श्रीहरिरेव; कुतः? व्यपदेशात्—
परब्रह्मण एव धर्मविशेषाणामत्र निरूपितत्वात्।
श्रीगोविन्दभाष्यम् (श्रील बलदेव विद्याभूषण विरचितम्) —
अत्र ईक्षतिकर्म पर एव भगवान्, न तु चतुर्मुखो जीवः। कुतः? व्यपदेशात्।
प्रश्नोपनिषदि (५।७) हि तस्यैव परमपुरुषस्य गुणा व्यपदिश्यन्ते —
"तमोङ्कारेणैवायतनेनान्वेति विद्वान् यत्तच्छान्तमजरममृतमभयं परं चेति" (परं परायणञ्च)।
यच्छान्तमुपशान्तसर्वविकारम्, अजरं जरारहितम्, अमृतं मरणधर्मशून्यम्,
अभयं भयरहितम्, परं सर्वोत्कृष्टं परायणं परमप्राप्यञ्चेति।
एते धर्माः केवलं परब्रह्मण्येव सम्भवन्ति, न तु चतुर्मुखादौ जीवे।
यच्च "स सामभिरुन्नीयते ब्रह्मलोकम्" इति ब्रह्मलोकश्रवणम्,
तत्र "निषादस्थपति"न्यायेन षष्ठीतत्पुरुषबाधेन कर्मधारयाङ्गीकारात्
ब्रह्म चासौ लोकश्चेति ब्रह्मलोकः, वैकुण्ठलोको विष्णुलौक एवाभिधीयते।
तस्माद् ईक्षतिकर्मभूतो यः पुरुषः, स परमेव ब्रह्मेति सिद्धम्।
हिन्दी-अनुवादः —
सूत्रार्थ: दर्शन का विषय (ईक्षतिकर्म) परब्रह्म परमेश्वर ही है, क्योंकि उनके असाधारण लक्षणों का वर्णन किया गया है।
भाष्य-भावार्थ: प्रश्नोपनिषद् में प्रणव-उपासक जिस ईक्षणीय पुरुष को प्राप्त करता है,
वह केवल चतुर्मुख ब्रह्मा नहीं, अपितु पूर्णब्रह्म पुरुषोत्तम श्रीविष्णु हैं।
क्योंकि श्रुति में उन्हें "शान्तम्, अजरम्, अमृतम्, अभयम्, परम्" कहा गया है,
जो केवल भगवान् के ही धर्म हैं। निषादस्थपति-न्याय से 'ब्रह्मलोक' शब्द का अर्थ
भगवान् विष्णु का नित्य वैकुण्ठ-धाम ही सिद्ध होता है।

॥ अथ पञ्चमं दहराधिकरणम् ॥ (अधि. ५)

अधिकरण-परिचयः —
दहर आकाशः परमेव ब्रह्म, न भूताकाशो नापि जीवः।
विषय-वाक्यम् (छान्दोग्योपनिषद् ८।१।१) —
"अथ यदिदमस्मिन् ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञासितव्यमिति।"
विषय-वाक्यस्यानुवादः —
"इस ब्रह्मपुर (शरीर) के भीतर जो यह छोटा कमल रूप गृह (हृदय-कमल) है,
उस हृदय-कमल के भीतर जो सूक्ष्म आकाश (दहराकाश) विद्यमान है,
उस अन्तःस्थित तत्त्व को खोजना चाहिए और उसी को विशेष रूप से जानने की इच्छा करनी चाहिए।"
संशयः —
अत्र दहराकाशशब्देन किं भूताकाशः, उत जीवः, अथवा परं ब्रह्मैवोच्यते इति संशयः।

should be sought. That sky should be asked about."
Saṁśaya: What is the small sky here in the lotus of the heart? Is it the element
sky, the jīva, or Lord Viṣṇu?
Pūrvapakṣa: Because the word ākāśa generally means the element sky it must
also have that same meaning here. Or, because the jīva is very small and also the
master of the city of the body, it may mean the jīva.
Siddhānta: The conclusion follows.
Sūtra 14
dahara uttarebhyaḥ
daharaḥ-the small; uttarebhyaḥ-because of the descriptions that follow.
The small sky here is the Supreme Personality of Godhead because of the
description given in the remainder of the text.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The small sky here is Lord Viṣṇu. Why? The sūtra says uttarebhyaḥ, which
means "because of the description given in the remainder of the text." The
descriptions used here to describe the small sky, such as "as great as the sky,"
"maintaining everything," and "free from all sin," cannot be used to describe either
the element sky or the jīva soul. The "great city" described in this Upaniṣad is the
body of the devotee. The "lotus" is the heart in the body. The "palace" is the abode
of the Supreme Personality of Godhead. The word "small sky" is the Supreme
Personality of Godhead, who should be meditated upon and sought after, and who
possesses a host of transcendental qualities, including being always free of all sin.
The passage should be interpreted in this way. Therefore the small sky here is Lord
Viṣṇu. Then he says-
Sūtra 15
gati-śabdābhyāṁ tathā hi dṛṣṭaṁ liṅgaṁ ca
gati-because of going; śabdābhyām-and because of a certain word; tathā hi-
furthermore; dṛṣṭam-seen; liṅgam-hinted; ca-and.

This is so because of the description of going, because of the use of a certain
word, and because it is both directly seen and also hinted at.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The Chāndogya Upaniṣad (8.3.2) says:
yathā hiraṇya-nidhiṁ nihitam akṣetrajñā upari sañcaranto 'pi na vidus tathemāḥ
sarvāḥ prajā ahar ahar gacchantya enaṁ brahmalokaṁ na vidanty anṛtena hi
pratyūḍhāḥ
"As people, unaware of what the ground actually holds, walk again and again
over buried golden treasure, so do the people of this world day after day go to the
spiritual world of Brahman without knowing it."
"Enam" (this), which points to the "small sky," is the "certain word"
mentioned in the sūtra, and the description here of the living entities' "going to
the spiritual world of Brahman" is the "going" mentioned in the sūtra. Both enam
and the going mentioned here show that Lord Viṣṇu is the "small sky."
Furthermore, in another place the scriptures again describe the living entities'
going to the Supreme in these words: satā saumya tadā sampanno bhavati (O
gentle one, the living entities are again and again in contact with the Supreme).
This is the "directly seen" mentioned in the sūtra. The use of the word brahmaloka
hints that Lord Viṣṇu is the topic of discussion here. This is the "hint" mentioned
in the sūtra. The word brahmaloka here cannot refer to the Satyaloka planet
because it is not possible for the living entities to go day after day to the Satyaloka
planet.
Sūtra 16
dhṛteś ca mahimno 'syāsminn upalabdheḥ
dhṛteḥ-because of maintaining; ca-and; mahimnaḥ-of the glory; asya-of Him;
asmin-in this; upalabdheḥ-because of being stated.
This is so because of the description of His glory in maintaining all the worlds.
Purport by Śrīla Baladeva Vidyābhūṣaṇa