Sri Vedanta-sutra

Volume Six

Pada 4

Invocation

akaitave bhakti-save 'nurajyan

svam eva yaù sevakasät karoti

tato 'ti-modaà muditaù sa devaù

sadä cid-änanda-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.

Adhikaraëa 1

The Original Forms of the Liberated Souls

Introduction by Çréla Baladeva Vidyäbhüñaëa

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 Chändogya Upaniñad (8.12.3) the demigod Brahmä explains:

evam evaiña samprasädo 'smät çarérät samutthäya paraà jyotir upasampadya svena rüpeëäbhiniñpadyate sa uttamaù puruñaù

"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."

Saàçaya (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?

Pürvapakña (the opponent speaks): he attains a body different from himself. This must be so because the word abhiniñpadyate" (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.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 1

sampadyävirbhävaù svena-çabdät

sampadya - of he who has attained; ävirbhävaù - manifestation; svena - svena; çabdät - by the word.

Because of the word "svena" it is the manifestation of he who has gone.

Purport by Çréla Baladeva Vidyäbhüñaëa

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 sütra explains, "svena-çabdät" (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 "niñpadyate", for that word is also used to mean, "is manifested". An example of that usage is seen in the following words of the Çruti-çästra:

idam ekaà su-niñpannam

"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 "paraà 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 Çruti-çästra explains that in the liberated state the soul is filled with intense spiritual bliss. This is described in Taittiréya Upaniñad (2.7):

rasaà hy eväyaà labdhvänandé-bhavati

"When one understands the Personality of Godhead, the reservoir of pleasure, Kåñëa, he actually becomes transcendentallyblissful."*

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 sütras gives the following reply.

Sütra 2

muktaù pratijïänät

muktaù - liberated; pratijïänät - because of the declaration.

He is liberated because of the statement.

Purport by Çréla Baladeva Vidyäbhüñaëa

The liberated soul manifests his original form. Why is that? The sütra explains, "pratijïänät" (because of the statement). The original condition of the soul is described in Chändogya Upaniñad (8.7.1). After that description, the following promise is given (8.9.3):

etaà tv eva te bhüyo 'nuvyäkhyäsyämi

"Again I will explain it to you."

The the demigod Brahmä 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 Brahmä 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 Chändogya Upaniñad (8.12.3) explains that in the liberated state the soul manifests its original form. Now another point will be considered. Saàçaya (doubt): Does the word "jyotiù" in Chändogya Upaniñad (8.12.3) refer to the sun-globe or to the Supreme Personality of Godhead? Pürvapakña (the opponent speaks): It refers to the sun-globe. This must be so for the Muëòaka Upaniñad declares that after passing through the realm of the sun one attains liberation. The sun-globe is also described in that way in the Chändogya Upaniñad's description of the path beginning with light.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 3

ätmä prakaraëät

ätmä - the Supreme Personality of Godhead; prakaraëät - because of the context.

It is the Supreme Personality of Godhead, because of the context.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "jyotiù" here refers to the Supreme Personality of Godhead. It does not refer to the sun-globe. Why is that? The sütra explains, "prakaraëät" (because of the context). Although the word "jyotiù" can refer to either, because of the context it refers to the Supreme Personality of Godhead. It is like the word "devaù", which in the sentence "devo jänäti me manaù" (your lordship knows my heart) means "your lordship". The word ätmä" in this sütra means "the Supreme Personality of Godhead, who is all-powerful and full of knowledge and bliss". The word "ätmä" is derived from the verbal root "at". In this way "ätmä" means,

He who is splendidly manifest", "He who is attained by the liberated souls", and "He who is all-pervading". It also means "Upaniñad", and it has many other meanings also. Further, the word "ätmä" also shows that the Supreme is a person. This is also seen by the use of the phrase "uttamaù puruñaù" in the Upaniñads and Bhagavad-gétä. In this way it is seen that the "paraà jyotiù" in Chändogya Upaniñad (8.12.3) refers to the Supreme Personality of Godhead, Lord Hari.

Adhikaraëa 2

The Individual Soul Meets the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now another topic will be considered. Saàçaya (doubt): When the liberated soul attains the effulgent Supreme in the spiritual world, is the liberation sälokya (residing on the same planet) or säyujya (meeting with the Lord)?

Pürvapakña (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 sälohya liberation Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 4

avibhägena dåñöatvät

avibhägena - without separation; dåñöatvät - because of being seen.

There is no separation, for that is seen.

Purport by Çréla Baladeva Vidyäbhüñaëa

The liberated soul is not separated from the Lord. In this way the soul attains säyujya liberation. Why is that? The sütra explains, "dåñöatvät" (for that is seen). This means, "for this situation is seen in the Çruti-çästra". For example, in Muëòaka Upaniñad (3.2.8) it is said:

yathä nadyah syandamänäù samudre

astaà gacchanti näma-rüpe vihäya

yathä vidvän näma-rüpäd vimuktaù

parät paraà puruñam 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 "säyujya" means "meeting" is seen in the following passage of the Mahä-Näräyaëa Upaniñad (25.1):

ya evaà vidvän udag-ayane praméyate devänäm eva mahimänaà gatvädityasya säyujyaà gacchati

"The soul that dies during the six months when the sun travels in the north attains the glory of the gods. He approaches the sun and attains säyujya with it."

Sälokya and the other kinds of liberation are different varieties of säyujya. It is not that when they feel the sentiment of separation from the Lord the liberated devotees are not also, at that same moment, meeting with the Lord. This is so because the Lord is always manifested in their thoughts and continues to touch them with His glories. The example (of the rivers entering the ocean) given above should not be taken to mean that the liberated souls become identical with the Lord. When water from one place enters water of another place, the two waters do not actually merge and become identical. They remain separate. This is seen in the fact the the volume of water in the ocean increases as the rivers flow into it.

Adhikaraëa 3

The Qualities of the Liberated Soul

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now the author will describe the pleasures experienced by the liberated soul. In order to describe these pleasures the author will describe the liberated soul's spiritual form and its host of advantages, which begin with the blessing at all its desires are at once fulfilled. First the liberated soul's advantages and virtues will be described. Saàçaya (doubt): When he meets the effulgent Supreme Lord, does the individual spirit soul manifest a form glorious with many virtues and advantages, or does the soul manifest a form of spiritual consciousness, or does the soul manifest a form with both virtues and consciousness, for these two can certainly exist together in a single form?

Pürvapakña (the opponent speaks): Here Jaimini Muni gives his opinion.

Sütra 5

brähmeëa jaiminir upanyäsädibhyaù

brähmeëa - given by the Supreme Personality of Godhead; jaiminiù - jaimini; upanyäsa - references; ädibhyaù - beginningwith.

Jaimini Muni thinks it is with what is given by the Supreme Personality of Godhead, for there are references and other proofs.

Purport by Çréla Baladeva Vidyäbhüñaëa

The liberated soul is glorious with a host of virtues and advantages, beginning with sinlessness and the attainment of every desire, which are all gifts from the Supreme Personality of Godhead. How is this known? The sütra explains, upanyäsädibhyaù" (for there are references and other proofs). The reference here is to the demigod Brahmä's description (in Chändogya Upaniñad 8.7.1) of the individual spirit soul's virtues. The word "ädi" (beginning with) refers to the Chändogya Upaniñad's description of the liberated soul's activities, such as his eating and enjoying pastimes. In this way the liberated soul is by nature filled with glories and virtues. That is the opinion of Jaimini Muni. In the Småti-çäçtra this is also described in the passage beginning with the words, "yathä na hréyate jyotsnä".

Sütra 6

citi tan-mätreëa tad-ätmakatväd ity auòulomiù

citi - in consciousness; tan-mätreëa - of that only; tad-ätmakatvät - because of the nature; iti - thus; auòulomiù - Auòulomi.

It is consciousness alone, for that is its nature. That is the opinion of Auòulomi Muni.

Purport by Çréla Baladeva Vidyäbhüñaëa

When its material ignorance is burned away by transcendental knowledge and it attains its spiritual form and meets the Supreme Personality of Godhead, the individual spirit soul is manifested as pure consciousness alone. Why is that? The sütra explains, "tad-ätmakatväd" (for that is its nature). In the Båhad-äraëyaka Upaniñad (4.5.13), in the second story of Maitreyé, it is said:

sa yathä saindhava-ghano 'nantaro 'bähyaù kåtsno rasa-ghana evaà vä are ayam ätmänantaro 'bähyaù kåtsnaù prajïäna-ghana eva

"as salt has neither inside nor outside, but is a mass of taste and nothing else, so the soul also has neither inside nor outside, but is a mass of knowledge and nothing else."

In this way it is concluded that the soul is consciousness alone and nothing else. The scriptural statements affirming that the soul is sinless and has other virtues are merely meant to teach that the soul has not material qualities, such as material happiness, qualities that are all temporary and subject to change. That is the opinion of Auòulomi Muni.

Now the author of the sütras gives His opinion.

Sütra 7

evam apy upanyäsät pürva-bhäväd avirodhaà bädaräyaëaù

evam - thus; api - eveb; upanyäsät - from the reference;pürva - of the previous; bhävät - from the nature; avirodham - not contradicting; bädaräyaëaù - Vyäsa.

Even though there are these references, it does not contradict what was before. That is the opinion of Vyäsadeva.

Purport by Çréla Baladeva Vidyäbhüñaëa

Even though it is true that the soul consists of pure consciousness, that truth does not contradict the soul's possession of the eight virtues. That is the opinion of Vyäsadeva. Why is that? The sütra explains, upanyäsät pürva-bhäväd avirodhaà" (even though there are thesereferences, it does not contradict what was before). This means that Auòulomi's quote from scripture does not contradict Jaimini's previous quotation of the words of the demigod Brahmä. The conclusion is that both scriptural statements are clear and without reservations, and therefore both are equally compelling evidence, and therefore both are equally true statements about the liberated soul. Vyäsadeva certainly accepts the statement of Båhad-äraëyaka Upaniñad (4.5.13) that the soul is consciousness alone, consciousness untouched by material qualities. Indeed, this view does not at all contradict Jaimini's opinion. The statement that the soul is pure consciousness is meant to show that it has not the slightest trace of matter in its nature. That statement is not at all opposed to the statement that that the soul has eight transcendental virtues, just as the statement that a block of salt is taste only does not at all contradict the statement that the block of salt has hardness, a certain shape, and other qualities visible to the eyes and the other senses. In this way it is shown that the soul, which consists of transcendental knowledge certainly possesses the eight virtues, which begin with sinlessness.

Adhikaraëa 5

The Soul's Desires Are Fulfilled

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now the author of the sütras will describe the truth that all the desires of the liberated soul are at once fulfilled. In the Chändogya Upaniñad (8.12.3) it is said:

sa tatra paryeti jakñan kréòan ramamäëaù strébhir vä yänair vä jïätibhir vä

"Laughing and enjoying pastimes, he is happy in the company of wives, relatives, and chariots."

Saàçaya (doubt): Does the liberated soul's meeting with his relatives and the others happen because of an endeavor of his part or does it happen spontaneously simply by his desire?

Pürvapakña (the opponent speaks): In the material world even kings and other powerful people, of whom it is said that their every desire is fulfilled, must still exert some effort to attain that fulfillment. In the same way the liberated souls attain their desires by willing accompanied with action.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 8

saìkalpäd eva tac chruteù

saìkalpät - by desire; eva - indeed; tat - that;chruteù - because of the Çruti-çästra.

Indeed it is by desire, because of the Çruti-çästra.

Purport by Çréla Baladeva Vidyäbhüñaëa

Simply by willing the liberated souls attain what they wish. How is that known? The sütra explains, "tac chruteù" (because of the Çruti-çästra). In the Chändogya Upaniñad (8.2.1) it is said:

sa yadi pitåloka-kämo bhavati saìkalpäd eväsya pitaraù samuttiñöhanti. tena pitålokena sampanno mahéyate.

"If desires to go to Pitåloka, simply by his will he finds the pitäs standing before him. In this way he finds himself glorified by the residents of Pitåloka."

In this way the Çruti-çästra affirms that he attains his wishes by merely willing that they be fulfilled. Any other view cannot be accepted here. In the previously quoted passage of Båhad-äraëyaka Upaniñad (4.5.13), the statement was qualified by other evidence from the scriptures. In this passage, however, we see not other statements of scripture that might qualify or change the clear statement of these words. However, this kind of liberation, where the soul's own happiness and glory and power are prominent, is not liked by they who are eager to taste the nectar of service to the Supreme Lord. They reject it and they speak many words criticizing it.

Adhikaraëa 6

The Supreme Lord is the Master of the Liberated Souls

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now the author the sütras will show that the liberated soul, whose every desire is fulfilled, takes shelter of the Supreme Personality of Godhead alone. Saàçaya (doubt): Is the liberated soul subject to the orders of anyone other than the Supreme Personality of Godhead, or is the soul not subject to the orders of anyone other than the Supreme Personality of Godhead?

Pürvapakña (the opponent speaks): As a person who enters a king's palace must obey the orders of many people there, so the liberated soul who has entered the palace of the Supreme Personality of Godhead must also obey the orders of many others.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 9

ata eva cänanyädhipatiù

ataù eva - therefore; ca - also; ananya - without another; adhipatiù - master.

Therefore there is no other master.

Purport by Çréla Baladeva Vidyäbhüñaëa

Because (ataù), by the grace of the Supreme Personality of Godhead all the liberated soul's desires are at once fulfilled, the Supreme Personality of Godhead is the liberated soul's only master (ananyädhipatiù). There is no other master for him. Taking shelter of the Supreme Lord, the liberated soul shines with great splendor. If this were not so then there would be no difference between the liberated soul and the soul trapped in the world of repeated birth and death. By worshiping the Supreme Personality of Godhead, the liberated soul attains the condition where his every desire is at once fulfilled. Feeling merciful to him, the Supreme Lord gives limitless transcendental bliss to the soul who thus takes shelter of Him. In this way the Lord becomes very pleased. That the Lord thus fills the liberated soul with bliss will be explained in Sütra 4.4.20. It has already been demonstrated that the individual spirit soul is part and parcel of the Supreme Lord, and the Supreme Lord is the supreme controller and enjoyer. Because the liberated soul is in a position where his every desire is atonce fulfilled, his only master is the Supreme Lord. He has no other master. For this reason ordinary prescribed duties and prohibitions no longer apply to him. If they did apply to him he would no longer be in a position where his every desire is at once fulfilled. This view is held by some philosophers.

Adhikaraëa 7

The Spiritual Body

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now the author of the sütras will show that the liberated soul has a spiritual body. Saàçaya (doubt): Does the liberated soul who has attained the association of the Supreme Personality of Godhead, as described in Chändogya Upaniñad (8.12.3), have a spiritual body or does he not? Can he have any body he wishes, or can he not?

Pürvapakña (the opponent speaks): Here Bädari Muni gives his opinion.

Sütra 10

abhäve bädarir äha hy evam

abhäve - in non-existence; bädariù - Bädari Muni;äha - says; hi - because; evam - thus.

Bädari Muni says there is none, for thus it is said.

Purport by Çréla Baladeva Vidyäbhüñaëa

Bädari Muni thinks that the liberated soul has no body. The body and its paraphernalia are all created by past karma. Because he is free from all past karma, the liberated soul does not have a body. Why is that? The sütra explains, "äha hy evam" (thus it is said). The word "hi" here means because". In Chändogya Upaniñad (8.12.1) it is said:

na ha vai sa-çarérasya sataù priyäpriyayor apahatir asti. açaréraà väva santaà priyäpriye na spåçataù

"He who has a body cannot become free of pleasure and pain. Only one who has no body is untouched by pleasure and pain."

This means that as long as the body is present it is not possible to be free of sufferings. That is why the Upaniñad explains:

asmät çarérät samutthäya

"The soul then leaves the body."

Also, in Çrémad-Bhägavatam it is said:

dehendriyäsu-hénänäà

vaikuëöha-pura-väsinäm

"They who live in the spiritual world have neither bodies nor senses."

Sütra 11

äha hy evam jaiminir vikalpämananät

äha - says; hi - because; evam - thus; jaiminiù - JaiminiMuni; vikalpa - opinion; ämananät - by thought.

Jaimini Muni has that opinion, because it is said thus and because that view is accepted.

Purport by Çréla Baladeva Vidyäbhüñaëa

Jaimini Muni thinks the liberated soul has a body. Why is that? The sütra explains, "vikalpämananät" (because that view is accepted). In the Bhüma-vidyä passage of the Chändogya Upaniñad (7.26.2) it is said that the liberated soul can manifest many different bodies simultaneously:

sa ekadhä bhavati dvidhä tridhä bhavati païcadhä saptadhä navadhä caiva punaç caikädaça småtaù. çataà ca daça caikaç ca sahasräëi ca viàçatiù.

"He becomes one. Then he becomes two. Then three. Then five. Then seven. Then nine. Then eleven. He becomes one hundred and ten. He becomes one thousand and twenty."

Because the individual spirit soul is atomic in nature, it cannot expand itself to become many different bodies, so these bodies must be possessions of the atomic soul. Nor can it be said that this statement of the Upaniñad is not true, for this is in a passage describing the process of liberation. The body described here must actually exist, and also it must not have been created by past karmic reactions. This will be explained later with a quote from the Småti-çästra.

In the next sütra Vyäsadeva gives His opinion.

Sütra 12

dvädaçäha-vad ubhaya-vidhaà bädaräyaëo 'taù

dvädaça - twelve; äha - days; vat - like;ubhaya - both; vidham - kinds; bädaräyaëaù - Vyäsadeva; ataù - therefore.

Vyäsadeva says it is of both kinds, like the twelve days.

Purport by Çréla Baladeva Vidyäbhüñaëa

Lord Vyäsadeva thinks that because the liberated soul's every desire isat once fulfilled both conditions must be true. This is so because statements describing both conditions are found in the scriptures. Therefore it should be accepted that the liberated soul may have a body, and again he may not have a body. This is like the twelve days. A twelve-day yajïa becomes, by the wish of the yajamäna, either a satra, which has many yajamänas, or an ahéna, which has many yajamänas. There is no contradiction in this. In the same way the liberated soul may, by his own wish, either have a body or not have a body. That is the meaning. The truth is that they who by the power of transcendental knowledge have broken the bonds of material existence are in a situation where all their desires are at once fulfilled. Those amongst them who desire to have a body can at once have any body they wish. This is described in Chändogya Upaniñad (7.26.2). They who do have no desire to have a body do not have a body. This is described in Chändogya Upaniñad (8.12.1). They who desire always to employ a spiritual body in the service of the Supreme Lord eternally manifest such a body by their spiritual powers. That is how it should be understood. In the Båhad-äraëyaka Upaniñad (2.4.14) it is said:

yatra tv asya sarvam ätmaiväbhüt tat kena kaà paçyet

"Everything there is spiritual. What is the nature of the seer? What is the nature of the seen?"

In the Mädhyandina-çruti it is said:

sa vä eña brahma-niñöha idaà çaréraà martyam atisåjya brahmäbhisampadya brahmaëä paçyati brahmaëä çåëoti brahmaëaivedaà 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 Småti-çästra it is said:

vasanti yatra puruñäù

sarve vaikuëöha-mürtayaù

"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 "yathä kratuù" maxim and also in the following words of the Småti-çästra:

gacchämi viñëu-pädäbhyäà

viñëu-dåñöyänudarçanam

"I walk with Lord Viñëu's feet. I see with Lord Viñëu's eyes."

In the Småti-çästra it is again said:

muktasyaitad bhaviñyati

"This is the nature of the liberated soul."

Adhikaraëa 8

The Bliss of the Liberated Souls

Introduction by Çréla Baladeva Vidyäbhüñaëa

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 Taittiréya Upaniñad (2.1.1):

so 'çnute sarvän kämän

"He enjoys all pleasures."

Now the author of the sütras begins His explanation that this is so in both situations (possessing or not possessing a body).

Saàçaya (doubt): Is it possible for the liberated soul to enjoy pleasures, or is it not possible?

Pürvapakña (the opponent speaks): Because he has neither body nor senses, the liberated soul cannot enjoy any pleasures. If a yogé 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.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 13

tanv-abhäve sandhya-vad upapatteù

tanu - of a body; abhäve - in the absence; sandhya - a dream; vat - like; upapatteù - because of reasonableness.

In the absence of a body it is like a dream, for that is reasonable.

Purport by Çréla Baladeva Vidyäbhüñaëa

Even in the absence of a body pleasure is still possible. The sütraexplains, "It is like a dream, for that is reasonable." The word "sandhya" here means "dream". As in a dream one can enjoy pleasures without a body, so the liberated soul can also enjoy pleasures without a body. Thus it is said.

Of course, when a body is present the pleasure is much greater. The author of the sütras explains this in the following words.

Sütra 14

bhäve jägrad-vat

bhäve - in existence; jägrat - waking; vat - like.

In the existence it is like being awake.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "bhäve" here means, "when there is a body". When there is a body the pleasure is like that in the waking state. Our opponent claims that the liberated soul does not desire to enjoy the delicious tastes and other pleasures mercifully offered to him by the Supreme Lord. However, the truth is that the liberated soul, desiring to render devotional service, certainly does desire to enjoy the pleasures that the Lord in His kindness offers. He does this out of love for the Lord. In this way it should be understood.

Adhikaraëa 9

The Liberated Soul Is Full of Transcendental Knowledge

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be shown the truth that the liberated soul has all transcendental knowledge. In the Chändogya Upaniñad (7.26.2) it is said:

na paçyo måtyuà paçyati na rogaà nota-duùkhitaà sarvaà hi paçyaù paçyati sarvam äpnoti sarvaçaù

"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.

Saàçaya (doubt): Is this correct, or not?

Pürvapakña (the opponent speaks): In the Båhad-äraëyaka Upaniñad (4.3.21) it is said:

präjïenätmanä. . .

"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).

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 15

pradépa-vad äveças tathä hi darçayati

pradépa - a lamp; vat - like; äveçaù - entrance;tathä - so; hi - because; darçayati - reveals.

Its entrance is like a lamp, furthermore it reveals.

Purport by Çréla Baladeva Vidyäbhüñaëa

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 (tathä hi), the words of Çvetäçvatara Upaniñad (4.18) give the following revelation (darçayati):

prajïä ca tasmät prasåtä puräëé

"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. Båhad-äraëyaka Upanisad (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 sütras gives the following reply.

Sütra 16

sväpyaya-sampattyor anyataräpekñyäm äviñkåtaà hi

sväpyaya - deep sleep; sampattyoù - of the moment of death; anyatara - either; apekñyäm - in relation to; äviñkåtam - manifested; hi - because.

It refers either to dreamless sleep or to the death-swoon, for thus is it revealed.

Purport by Çréla Baladeva Vidyäbhüñaëa

These words of Båhad-äraëyaka Upaniñad (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, (sväpyaya-sampattyor anyataräpekñyäm). The word "sväpyaya" here means, "dreamless sleep", and the word "sampatti" here means, "the moment of leaving the body". In the Chändogya Upaniñad (6.8.1) sleep is defined in these words:

svam apéto bhavati tasmäd enaà svapététy äcakñate

"When one indeed (api) enters (ita) himself (sva), then it is said that he sleeps (svapiti)."

In the Chändogya Upaniñad (6.8.6) the time of death is described in these words:

väì manasi sampadyate

"At the time of death the voice enters the mind."

In this way the Çruti-çästra describes the state of consciousness during dreamless sleep and the moment of death. However, the Çruti-çästra also explains that in the liberated state the soul is allknowing. The condition of dreamless sleep is described in these words of the Chändogya Upaniñad (8.11.1):

nähaà khalv ayam evaà sampraty ätmänaà jänäty ayam aham asméti no evemäni bhütäni vinäçam iväpéto bhavati. näham atra bhogyaà paçyämi.

"Sound asleep, he does not even know who he is. He cannot say: I am he. His knowledge of everything perishes. I do not see this as a good or pleasant state of being."

On the other hand, the liberated soul is described in these words of the Chändogya Upaniñad (8.12.5):

sa vä eña etena divyena cakñuñä manasy etän kämän paçyan ramate ya ete brahmaloke

"Seeing with divine eyes the pleasures in the spiritual world, he rejoices in his heart."

The death-swoon, however, is described in these words:

etebhyo bhütebhyaù samutthäya täny evänuvinaçyati

"Rising, at the moment of death, from the elements of the material body, the soul suddenly loses all consciousness.

Here the word "vinaçyati" means, "he cannot see anything". In this way it is proved that the liberated soul is all-knowing.

Adhikaraëa 10

The Liberated Soul Has Not the Power to Create the World

Introduction by Çréla Baladeva Vidyäbhüñaëa

In Chändogya Upaniñad (8.1.6 and 8.2.1) it is said:

atha ya iha ätmänam anuvidya vrajanty etäàç ca satyän kämäàs teñäà sarveñu lokeñu käma-cäro bhavati. sa yadi pitåloka-kämo 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 Pitåloka planet, then that planet is at once created."

Saàçaya (doubt): Does the liberated soul have the power to create a material universe, or does he not?

Pürvapakña (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.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 17

jagad-vyäpära-varjyaà prakaraëäd asannihitatvät

jagat - of the material universe; vyäpära - creation; varjyam - except for; prakaraëät - because of the context; asannihitatvät - 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 Çréla Baladeva Vidyäbhüñaëa

The creative power of the liberated soul is described in Chändogya Upaniñad (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 Taittiréya Upaniñad (3.1.1). How is this known? The sütra explains, prakaraëäd asannihitatvät" (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 Taittiréya Upaniñad (3.1.1). Neither by a great struggle nor by chanting mantras can the individual spirit soul obtain thiskind of power. This is corroborated by the explanation given in Taittiréya Upaniñad (2.6.1). Also, the liberated soul is not the subject of discussion in any passage near to (asannihitatvät) these words of Taittiréya Upaniñad (2.6.1). If it were otherwise (and the liberated souls had the power to create the material universe), then the author of the sütras would not have defined the the Supreme Personality of Godhead in these words (Vedänta-sütra 1.1.2):

janmädy asya yataù

"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 Taittiréya Upaniñad 1.5.3) it is said:

sarve 'smai devä balim ävahanti

"All the demigods bring offerings to him."

Also, in Chändogya Upaniñad (7.25.2) it is said:

sa svaräò bhavati tasya sarveñu lokeñu käma-cäro 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 sütras gives the following reply.

Sütra 18

pratyakñopadeçän neti cen nädhikärika-maëòalasyokteù

pratyakña - direct; upadeçät - because of the teaching; na - not; iti - thus; cet - if; na - not; adhikärika - ofgreat leaders; maëòalasya - of the circle; ukteù - 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 Çréla Baladeva Vidyäbhüñaëa

Here someone may say, "It is not correct to say that the liberated soulshave no power to create material universes, for many passages of the Çruti-çästra directly describe that power." If this is said, then the author of the sütra replies, "No. It is not so." Why not? The sütra explains, adhikärika-maëòalasyokteù" (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 Brahmä, and enjoy many pleasures there. In this way it is said that the great liberated souls, such as Närada Muni and the four Kumäras can travel to the planets of the demigods, and when the do the demigods there honor them with great respect. These passages of the Upaniñad 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 sütras gives the following reply.

Sütra 19

vikärävarti ca tathä hi sthitim äha

vikära - the changes of material existence; a - not; varti - existing; ca - and; tathä - so; hi - because;sthitim - situation; äha - says.

Furthermore it is changeless, for it describes that condition.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "vikära" 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 sütra means, because". The true nature of the liberated soul is described (sthitim äha) in the following words of Kaöha Upaniñad (2.2.1):

puram ekädaça-dväram

ajasyävakra-cetasaùanuñöhäya na çocati

vimuktaç 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 Çruti-çästra it is said:

vilajjamänayä yasya

sthätum ékñä-pathe 'muyä

vimohita vikantthante

mamäham iti durdhiyaù

"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 sütras gives the following reply.

Sütra 20

darçayataç caivaà pratyakñänumäne

darçayataù - they show; ca - also; evam - thus; pratyakña - direct perception; anumäne - and logic.

Direct perception and logic both reveal it.

Purport by Çréla Baladeva Vidyäbhüñaëa

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 Taittiréya Upaniñad (2.7):

rasaà hy eväyaà labdhvänandé-bhavati

"When one understands the Personality of Godhead, the reservoir of pleasure, Kåñëa, he actually becomes transcendentally blissful."*

Also, in the Bhagavad-gétä (14.27), Lord Kåñëa explains:

brahmaëo hi pratiñöhäham

amåtasyävyayasya ca

çäçvatasya ca dharmasya

sukhasyasikäntikasya 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 Muëòaka Upaniñad (3.1.3) it is said:

niraïjanaù paramaà sämyam upaiti

"Freed from matter, the liberated soul becomes equal to the Supreme."

The Çruti-çästra 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 sütras gives the following reply.

Sütra 21

bhoga-mätra-sämya-liìgäc ca

bhoga - enjoyment; mätra - only; sämya - equality;liìgät - by the sign; ca - also.

Also because of the indication that the equality is only in enjoyment.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "ca" (also) is used here for emphasis. As a frog jumps, so the word "na" (not) should jump into this Sütra from sütra 18. In the Taittiréya Upaniçäd (2.1.1) it is said:

so 'çnute sarvän kämän saha brahmaëä vipaçcitä

"The liberated soul enjoys all transcendental pleasures in the company of the all-knowing Supreme Personality of Godhead."

The meaning here is that the Upaniñad's statement that the liberated soul is equal to the Lord applies only to the soul's enjoyment of transcendental happiness. The liberated soul is not equal in nature to the Supreme Lord. That is the meaning. This objection was previously refuted in sütra 2.3.19. In this way it is proved that the equality of the Supreme and the individual spirit soul is in the matter of enjoyment only, that their natures are different, and that difference is real.

Adhikaraëa 11

The Liberated Soul Never Returns

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be explained the truth that the liberated soul has the association of the Supreme Personality of Godhead eternally Viñaya (the subject to be discussed): All scriptural statements describing the soul's entrance into the spiritual realm of the Supreme Lord are here the subject of discussion.

Saàçaya (doubt): Does the liberated soul stay in the spiritual world eternally, or does he not stay there eternally?

Pürvapakña (the opponent speaks): The spiritual world is a place like Svargaloka or any other place. As one may fall down from Svargaloka, so one may also fall down from the spiritual world. Therefore the liberated soul does not necessarily stay in the spiritual world eternally.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 22

anävåttiù çabdäd anävåttiù çabdät

an - without; ävåttiù - return; çabdät - because of bthe scriptures.

No return, because of the scriptures. No return, because of the scriptures.

Purport by Çréla Baladeva Vidyäbhüñaëa

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 sütra explains, "çabdät" (because of the scriptures). In the Chändogya Upaniñad (4.15.6) it is said:

etena pratipadyamänä imaà mänavam ävartaà nävartante

"They who enter the spiritual world never return to the world of men."

In the Chändogya Upaniñad (4.15.1) it is said:

sa khalv eva vartayan yävad äyuñam brahmalokam abhisampadyate. na ca punar avartate.

"Leaving this life, he enters the spiritual world. He never returns."

In the Bhagavad-gétä (8.15 and 16) Lord Kåñëa declares:

mäm upetya punar janma

duùkhälayam açäsvatam

näpnuvanti mahätmänaù

samsiddhià paramäà gatäù

"After attaining Me, the great souls, who are yogés in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.*

ä-brahma-bhuvanäl lokäù

punar ävartino 'rjuna

mäm 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 Kunté, never takes birth again."*

In the Bhagavad-gétä (8.15 and 16) Lord Kåñëa 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 Kåñëa has explained in Bhagavad-gétä (7.17):

priyo hi jïänino tv artham

ahaà sa ca mama priyaù

"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 Kåñëa also declares in Çréma-Bhägavatam (9.4.68):

sädhavo hådayaà mahyaà

sädhünäà hådayaà 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 Çrémad-Bhägavatam (9.4.65) Lord Kåñëa declares:

ye därägara-puträptän

präëän vittam imaà param

hitvä mäà çaraëaà yätäù

kathaà täàs 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 Çrémad-Bhägavatam (2.8.6) it is also said:

dhautätmä puruñaù kåñëa-

päda-mülaà na muïcati

mukta-sarva-parikleçaù

panthäù sva-çaraëaà yathä

"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 Kåñëa, 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 sütra are repeated to indicate the conclusion of the book.

Epilogue

samuddhåtya yo duùkha-paìkät sva-bhaktän

nayaty acyutaç cit-sukhedhämni nitye

priyän gäòha-rägät tilärdhaà vimoktuà

na svecchaty asäv eva su-jïair niñevyaù

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.

çrémad-govinda-pädä-

ravinda-makaranda-lubdha-cetobhiù

govinda-bhäñyam etat päöhyaà çapatho 'rpito 'nyebhyaù

Let they whose hearts are greedy to taste the honey of the lotus flower that is glorious Lord Govinda's feet study this Govinda-bhäñya. Let a curse fall on the non-devotees who try to study it.

vidyä-rüpaà bhüñaëaà me pradäya

khyätià ninye tena yo mäm udäraù

çré-govindaù svapna-nirdiñöa-bhäñyo

rädhä-bandhur bandhuräìgaà sa jéyät

All glories to graceful and handsome Lord Govinda, who is the dear friend of Çré Rädhä, who kindly gave me the name Vidyäbhüñaëa, and who spoke this commentary to me in adream.

Autor: Govinda Bhasya (Baladeva Vidyabhusana) en http://www.veda.harekrsna.cz/library/
Links: http://www.veda.harekrsna.cz/library/govinda_bhasya.zip
Contenido: Estudio sobre las Antiguas Obras Vaishnavas
Fecha: 28 Feb 2010

Govinda Bhasya - incomplete (Baladeva Vidyabhusana)
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Govinda Bhasya (Baladeva Vidyabhusana)
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Baladeva Vidyabhusana