akaitave bhakti-save
‘nurajyan
svam eva yaḥ sevakasāt karoti
tato ‘ti-modaṁ
muditaḥ sa devaḥ
sadā cid-ānanda-tanur dhinotu
“May the Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss, and who, pleased with His devotees sincere devotion, gives Himself to them, fill us with transcendental happiness.”
In this Pāda will be described first the original forms of the liberated souls, and then their glory, opulence, bliss, and other features.
Viṣaya [thesis or statement]: In the Chāndogya Upaniṣad [8.12.3] the demigod Brahmā explains:
evam evaiṣa
samprasādo ‘smāt śarīrāt samutthāya paraṁ
jyotir
upasampadya svena rūpeṇābhiniṣpadyate sa uttamaḥ
puruṣaḥ
“By the Supreme Lord’s mercy, the enlightened soul leaves his material body and enters the effulgent spiritual world. There he attains his own spiritual body. He becomes the most exalted of persons.”
Saṁśaya [doubt]: Does the liberated soul attain a body, like the bodies of the demigods, that is different from himself, or does the manifest his original identity, which is not different from himself?
Pūrvapakṣa [the opponent speaks]: He attains a body different from himself. This must be so because the word abhiniṣpadyate [is attained] is employed here. Any other interpretation would make this word meaningless and would also make meaningless the scriptures’ statement that liberation is a benefit attained by the soul. If this form is only the original nature of the soul and it had existed all along, then attaining it would not be a benefit granted to the soul. Therefore this form is newly attained by the soul and is different from the soul’s original nature.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
sampadyāvirbhāvaḥ svena-śabdāt
sampadya – of he who has attained; āvirbhāvaḥ – manifestation; svena – svena; śabdāt – by the word.
Because of the word svena it is the manifestation of he who has gone.
The individual spirit soul who, by means of devotional service accompanied with knowledge and renunciation, attains the effulgent Supreme, becomes free from the bondage of karma and attains a body endowed with eight virtues. This body is said to be the soul’s original form. Why is that? The sūtra explains, svena-śabdāt: “Because of the word svena.” The word svena here means “in his own original form.” For this reason it cannot be said that this passage means “The soul arrives there and then accepts that form, which is an external imposition.” In that way it is proved that the form here is the original form of the soul. This is not contradicted by the use of the word niṣpadyate, for that word is also used to mean “is manifested.” An example of that usage is seen in the following words of the Śruti-śāstra:
idam ekaṁ su-niṣpannam
“He is manifested.”
Also, it is not that the manifestation of the soul’s original form cannot be a goal of human endeavor, because it already exists. This is so because even though the soul’s original form exists, it is not openly manifested. Therefore it is not useless to say that the soul may endeavor to openly manifest the original form of the soul. Therefore the manifestation of that form can be an object of human endeavor.
Here someone may say: “When the spirit soul is manifested in its original form and it attains the effulgent Supreme, as described in the words paraṁ jyotir upasampadya, the the liberated state thus attained is characterized mainly by the cessation of all material sufferings.”
If this is said, then I reply: No. It is not so. The Śruti-śāstra explains that in the liberated state the soul is filled with intense spiritual bliss. This is described in Taittirīya Upaniṣad [2.7]:
rasaṁ hy evāyaṁ labdhvānandī-bhavati
“When one understands the Personality of Godhead, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally blissful.”
Here someone may object: “How do you know that approaching the effulgent Supreme Lord is true liberation?”
If this is said, the author of the sūtras gives the following reply.
muktaḥ pratijñānāt
muktaḥ – liberated; pratijñānāt – because of the declaration.
He is liberated because of the statement.
The liberated soul manifests his original form. Why is that? The sūtra explains, pratijñānāt: “Because of the statement.” The original condition of the soul is described in Chāndogya Upaniṣad [8.7.1]. After that description, the following promise is given [8.9.3]:
etaṁ tv eva te bhūyo ‘nuvyākhyāsyāmi
“Again I will explain it to you.”
The the demigod Brahmā proceeded to explain that the liberated soul is free from wakefulness, dreaming, and dreamless sleep, the three conditions of material consciousness and also free from the material body, which is created by the karmic reactions of pleasant and unpleasant deeds. The demigod Brahmā described this in order to fulfill the promise he made in 8.9.3. Because this passage explains that the soul becomes liberated when he is free from the external material body created by karmic reactions, it should be understood that in the liberated state the soul is manifested in its original form.
In this way it is proved that Chāndogya Upaniṣad [8.12.3] explains that in the liberated state the soul manifests its original form. Now another point will be considered.
Saṁśaya [doubt]: Does the word jyotiḥ in Chāndogya Upaniṣad [8.12.3] refer to the sun-globe or to the Supreme Personality of Godhead?
Pūrvapakṣa [the opponent speaks]: It refers to the sun-globe. This must be so for the Muṇḍaka Upaniṣad declares that after passing through the realm of the sun one attains liberation. The sun-globe is also described in that way in the Chāndogya Upaniṣad’s description of the path beginning with light.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
ātmā prakaraṇāt
ātmā – the Supreme Personality of Godhead; prakaraṇāt – because of the context.
It is the Supreme Personality of Godhead, because of the context.
The word jyotiḥ here refers to the Supreme Personality of Godhead. It does not refer to the sun-globe. Why is that? The sūtra explains, prakaraṇāt: “Because of the context.” Although the word jyotiḥ can refer to either, because of the context it refers to the Supreme Personality of Godhead. It is like the word devaḥ, which in the sentence devo jānāti me manaḥ: “Your Lordship knows my heart,” means the Supreme Lord.
The word ātmā in this sūtra means “the Supreme Personality of Godhead, who is all-powerful and full of knowledge and bliss.” The word ātmā is derived from the verbal root at. In this way ātmā means “He who is splendidly manifest,” “He who is attained by the liberated souls,” and “He who is all-pervading.” It also means Upaniṣad, and it has many other meanings also. Further, the word ātmā also shows that the Supreme is a person. This is also seen by the use of the phrase uttamaḥ puruṣaḥ in the Upaniṣads and Bhagavad-gītā. In this way it is seen that the paraṁ jyotiḥ in Chāndogya Upaniṣad [8.12.3] refers to the Supreme Personality of Godhead, Lord Hari.
Viṣaya [thesis or statement]: Now another topic will be considered.
Saṁśaya [doubt]: When the liberated soul attains the effulgent Supreme in the spiritual world, is the liberation sālokya [residing on the same planet] or sāyujya [meeting with the Lord]?
Pūrvapakṣa [the opponent speaks]: As a person entering a king’s capitol resides in the same city as the king but does not attain a private audience with the king, so the liberated soul resides on the same planet with the Lord. Therefore the soul attains sālokya liberation.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
avibhāgena dṛṣṭatvāt
avibhāgena – without separation; dṛṣṭatvāt – because of being seen.
There is no separation, for that is seen.
The liberated soul is not separated from the Lord. In this way the soul attains sāyujya liberation. Why is that? The sūtra explains, dṛṣṭatvāt: “For that is seen.” This means, “For this situation is seen in the Śruti-śāstra.” For example, in Muṇḍaka Upaniṣad [3.2.8] it is said:
yathā nadyah
syandamānāḥ samudre
astaṁ gacchanti nāma-rūpe vihāya
yathā
vidvān nāma-rūpād vimuktaḥ
parāt paraṁ puruṣam upaiti
divyam
“As flowing rivers abandon their names and forms and meet with the sea, so the enlightened soul, free of what had been his name and form, meets with the effulgent Supreme Person.”
That the word sāyujya means “meeting” is seen in the following passage of the Mahā-Nārāyaṇa Upaniṣad [25.1]:
ya evaṁ vidvān udag-ayane pramīyate devānām eva mahimānaṁ gatvādityasya sāyujyaṁ gacchati
“The soul that dies during the six months when the sun travels in the north attains the glory of the gods. He approaches the sun and attains sāyujya with it.”
Sālokya and the other kinds of liberation are different varieties of sāyujya. 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.
Viṣaya [thesis or statement]: 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.
Saṁśaya [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?
Pūrvapakṣa [the opponent speaks]: Here Jaimini Muni gives his opinion.
brāhmeṇa jaiminir upanyāsādibhyaḥ
brāhmeṇa – given by the Supreme Personality of Godhead; jaiminiḥ – Jaimini; upanyāsa – references; ādibhyaḥ – beginning with.
Jaimini Muni thinks it is with what is given by the Supreme Personality of Godhead, for there are references and other proofs.
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 sūtra explains, upanyāsādibhyaḥ: “For there are references and other proofs.” The reference here is to the demigod Brahmā’s description in Chāndogya Upaniṣad 8.7.1 of the individual spirit soul’s virtues. The word ādi [beginning with] refers to the Chāndogya Upaniṣad’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 Smṛti-śāśtra this is also described in the passage beginning with the words yathā na hrīyate jyotsnā.
citi tan-mātreṇa tad-ātmakatvād ity auḍulomiḥ
citi – in consciousness; tan-mātreṇa – of that only; tad-ātmakatvāt – because of the nature; iti – thus; auḍulomiḥ – Auḍulomi.
It is consciousness alone, for that is its nature. That is the opinion of Auḍulomi Muni.
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 sūtra explains, tad-ātmakatvād: “For that is its nature.” In the Bṛhad-āraṇyaka Upaniṣad [4.5.13], in the second story of Maitreyī, it is said:
sa yathā saindhava-ghano ‘nantaro ‘bāhyaḥ kṛtsno rasa-ghana evaṁ vā are ayam ātmānantaro ‘bāhyaḥ kṛtsnaḥ prajñāna-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 Auḍulomi Muni.
Now the author of the sūtras gives His opinion.
evam apy upanyāsāt pūrva-bhāvād avirodhaṁ bādarāyaṇaḥ
evam – thus; api – even; upanyāsāt – from the reference; pūrva – of the previous; bhāvāt – from the nature; avirodham – not contradicting; bādarāyaṇaḥ – Vyāsa.
Even though there are these references, it does not contradict what was before. That is the opinion of Vyāsadeva.
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 Vyāsadeva. Why is that? The sūtra explains, upanyāsāt pūrva-bhāvād avirodhaṁ: “Even though there are these references, it does not contradict what was explained before.” This means that Auḍulomi’s quote from scripture does not contradict Jaimini’s previous quotation of the words of the demigod Brahmā. 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.
Vyāsadeva certainly accepts the statement of Bṛhad-āraṇyaka Upaniṣad [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.
Viṣaya [thesis or statement]: Now the author of the sūtras will describe the truth that all the desires of the liberated soul are at once fulfilled. In the Chāndogya Upaniṣad [8.12.3] it is said:
sa tatra paryeti jakṣan krīḍan ramamāṇaḥ strībhir vā yānair vā jñātibhir vā
“Laughing and enjoying pastimes, he is happy in the company of wives, relatives and chariots.”
Saṁśaya [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?
Pūrvapakṣa [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.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
saṅkalpād eva tac chruteḥ
saṅkalpāt – by desire; eva – indeed; tat – that; chruteḥ – because of the Śruti-śāstra.
Indeed it is by desire, because of the Śruti-śāstra.
The liberated souls attain what they wish simply by willing. How is that known? The sūtra explains, tac chruteḥ: “Because of the Śruti-śāstra.” In the Chāndogya Upaniṣad [8.2.1] it is said:
sa yadi pitṛloka-kāmo bhavati saṅkalpād evāsya pitaraḥ samuttiṣṭhanti. tena pitṛlokena sampanno mahīyate.
“If desires to go to Pitṛloka, simply by his will he finds the pitās standing before him. In this way he finds himself glorified by the residents of Pitṛloka.”
In this way the Śruti-śāstra 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 Bṛhad-āraṇyaka Upaniṣad [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.
Viṣaya [thesis or statement]: Now the author the sūtras will show that the liberated soul, whose every desire is fulfilled, takes shelter of the Supreme Personality of Godhead alone.
Saṁśaya [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?
Pūrvapakṣa [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.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
ata eva cānanyādhipatiḥ
ataḥ eva – therefore; ca – also; ananya – without another; adhipatiḥ – master.
Therefore there is no other master.
Because [ataḥ], 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 [ananyādhipatiḥ]. 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 Sūtra 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 at once 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.
Viṣaya [thesis or statement]: Now the author of the sūtras will show that the liberated soul has a spiritual body.
Saṁśaya [doubt]: Does the liberated soul who has attained the association of the Supreme Personality of Godhead, as described in Chāndogya Upaniṣad [8.12.3], have a spiritual body or does he not? Can he have any body he wishes, or can he not?
Pūrvapakṣa [the opponent speaks]: Here Bādari Muni gives his opinion.
abhāve bādarir āha hy evam
abhāve – in non-existence; bādariḥ – Bādari Muni;āha – says; hi – because; evam – thus.
Bādari Muni says there is none, for thus it is said.
Bādari 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 sūtra explains, āha hy evam: “Thus it is said.” The word hi here means “because.” In Chāndogya Upaniṣad [8.12.1] it is said:
na ha vai
sa-śarīrasya sataḥ priyāpriyayor apahatir asti.
aśarīraṁ
vāva santaṁ priyāpriye na spṛśataḥ
“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 Upaniṣad explains:
asmāt śarīrāt samutthāya
“The soul then leaves the body.”
Also, in Śrīmad-Bhāgavatam [7.1.35] it is said:
dehendriyāsu-hīnānāṁ vaikuṇṭha-pura-vāsinām
“The bodies of the inhabitants of Vaikuṇṭha are completely spiritual, having nothing to do with the material body, senses or life air.”
āha hy evam jaiminir vikalpāmananāt
āha – says; hi – because; evam – thus; jaiminiḥ – Jaimini Muni; vikalpa – opinion; āmananāt – by thought.
Jaimini Muni has that opinion, because it is said thus and because that view is accepted.
Jaimini Muni thinks the liberated soul has a body. Why is that? The sūtra explains, vikalpāmananāt: “Because that view is accepted.” In the Bhūma-vidyā passage of the Chāndogya Upaniṣad [7.26.2] it is said that the liberated soul can manifest many different bodies simultaneously:
sa ekadhā bhavati dvidhā tridhā bhavati pañcadhā saptadhā navadhā caiva punaś caikādaśa smṛtaḥ. śataṁ ca daśa caikaś ca sahasrāṇi ca viṁśatiḥ.
“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 Upaniṣad 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 Smṛti-śāstra. In the next sūtra Vyāsadeva gives His opinion.
dvādaśāha-vad ubhaya-vidhaṁ bādarāyaṇo ‘taḥ
dvādaśa – twelve; āha – days; vat – like; ubhaya – both; vidham – kinds; bādarāyaṇaḥ – Vyāsadeva; ataḥ – therefore.
Vyāsadeva says it is of both kinds, like the twelve days.
Lord Vyāsadeva thinks that because the liberated soul’s every desire is at 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. By the wish of the yajamāna, a twelve-day yajña becomes either a satra, which has many yajamānas, or an ahīna, which has a single yajamāna. 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 Chāndogya Upaniṣad [7.26.2]. They who do have no desire to have a body do not have a body. This is described in Chāndogya Upaniṣad [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 Bṛhad-āraṇyaka Upaniṣad [2.4.14] it is said:
yatra tv asya sarvam ātmaivābhūt tat kena kaṁ paśyet
“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, “As a man wills in this life, so he attains in the next,” 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.”
Viṣaya [thesis or statement]: 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.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
tanv-abhāve sandhya-vad upapatteḥ
tanu – of a body; abhāve – in the absence; sandhya – a dream; vat – like; upapatteḥ – because of reasonableness.
In the absence of a body it is like a dream, for that is reasonable.
Even in the absence of a body pleasure is still possible. The sūtra explains, “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 sūtras explains this in the following words.
bhāve jāgrad-vat
bhāve – in existence; jāgrat – waking; vat – like.
In the existence it is like being awake.
The word bhāve 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.
Viṣaya [thesis or statement]: Now will be shown the truth that the liberated soul has all transcendental knowledge. In the Chāndogya Upaniṣad [7.26.2] it is said:
na paśyo mṛtyuṁ paśyati na rogaṁ nota-duḥkhitaṁ sarvaṁ hi paśyaḥ paśyati 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.
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.
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 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 sūtras gives the following reply.
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.
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:
vāṅ manasi sampadyate
“At the time of death the voice enters the mind.”
In this way the Śruti-śāstra describes the state of consciousness during dreamless sleep and the moment of death. However, the Śruti-śāstra also explains that in the liberated state the soul is all-knowing. The condition of dreamless sleep is described in these words of the Chāndogya Upaniṣad [8.11.1]:
nāhaṁ khalv ayam evaṁ sampraty ātmānaṁ jānāty ayam aham asmīti no evemāni bhūtāni vināśam ivāpīto bhavati. nāham atra bhogyaṁ paśyāmi.
“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 Chāndogya Upaniṣad [8.12.5]:
sa vā eṣa etena divyena cakṣuṣā manasy etān kāmān paśyan 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 bhūtebhyaḥ samutthāya tāny evānuvinaśyati
“Rising, at the moment of death, from the elements of the material body, the soul suddenly loses all consciousness.
Here the word vinaśyati means “He cannot see anything.” In this way it is proved that the liberated soul is all-knowing.
Viṣaya [thesis or statement]: 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.
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.
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 balim 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.
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.”
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.
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.
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-cetasaḥanuṣṭhāya 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’.” [Śrīmad-Bhāgavatam 2.5.13]
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.
darśayataś caivaṁ pratyakṣānumāne
darśayataḥ – they show; ca – also; evam – thus; pratyakṣa – direct perception; anumāne – and logic.
Direct perception and logic both reveal it.
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
sukhasyasikāntikasya 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. Then what is the use of even using the words ‘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.
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.
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 4.4.18. In the Taittirīya Upaniśād [2.1.1] it is said:
so ‘śnute sarvān kāmān saha brahmaṇā vipaścitā
“The liberated soul enjoys all transcendental pleasures in the company of the all-knowing Supreme Personality of Godhead.”
The meaning here is that the Upaniṣad’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 Sūtra 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.
Viṣaya [thesis or statement]: Now will be explained the truth that the liberated soul has the association of the Supreme Personality of Godhead eternally.
Viṣaya [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.
Saṁśaya [doubt]: Does the liberated soul stay in the spiritual world eternally, or does he not stay there eternally?
Pūrvapakṣa [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.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
anāvṛttiḥ śabdād anāvṛttiḥ śabdāt
an – without; āvṛttiḥ – return; śabdāt – because of the scriptures.
No return, because of the scriptures. No return, because of the scriptures.
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 [8.15-16] Lord Kṛṣṇa declares:
mām upetya punar
janma
duḥkhālayam aśāsvatam
nāpnuvanti
mahātmānaḥ
samsiddhiṁ 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.”
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 Śrīmad-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
dārāgara-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.
samuddhṛtya yo
duḥkha-paṅkāt sva-bhaktān
nayaty acyutaś cit-sukhedhāmni
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.”
śrīmad-govinda-pādā-
ravinda-makaranda-lubdha-cetobhiḥ
govinda-bhāṣyam
etat
pāṭhyaṁ śapatho ‘rpito ‘nyebhyaḥ
“Let they whose hearts are greedy to taste the honey of the lotus flower that is glorious Lord Govinda’s feet study this Govinda-bhāṣya. Let a curse fall on the non-devotees who try to study it.”
vidyā-rūpaṁ
bhūṣaṇaṁ me pradāya
khyātiṁ ninye tena yo mām
udāraḥ
śrī-govindaḥ svapna-nirdiṣṭa-bhāṣyo
rādhā-bandhur
bandhurāṅgaṁ sa jīyāt
“All glories to graceful and handsome Lord Govinda, who is the dear friend of Śrī Rādhā, who kindly gave me the name Vidyābhūṣaṇa, and who spoke this commentary to me in a dream.”
Here ends Śrī Vedānta-sūtra; all glories to Śrīla Prabhupāda!