Vigraha: the Spiritual Body Sri Baladev Vidyabhusan wrote: The liberated soul is satya-sankalpatva. That is to say, a liberated soul possesses irrepressible willpower enabling them to achieve anything they want to achieve. They can fulfil any wish they desire, so a liberated soul can be an un-embodied being or they can have a body. Both are possible. Liberated souls, through knowledge of Brahman, become possessed of qualities such as truthfulness of will, and become free from ignorance. Among these liberated beings, those who wilfully desire to be unembodied remain without any form. And those liberated souls who desire a spiritual form experience the manifestation of a body composed of chit-shakti in the liberated state. That manifestation of a spiritual body and the body’s continuation in that form are eternal. The Smriti scriptures also state that all the souls dwelling in Vaikuntha possess Vaikuntha forms. In Vaikuntha, each being possesses a form composed of pure sattva, pure consciousness, and all those souls worship Shri Hari through devotion free from all worldly desires. Sri Sri Vedanta-sutra With the Govinda-bhasya of Baladeva Vidyabhusana Fourth Adhyaya, Fourth Pada 1. Sampady-avirbhavadhikaranam 4.4.1 akaitave bhakti-save ‘nurajyansvam eva yah sevaka-sat karotitato ‘timodam muditah sa devahsada cid-ananda-tanur dhinotu May that Lord, whose form is eternally composed of consciousness and bliss, bestow auspiciousness upon us. Delighting in sincere devotional service, He makes His servant His very own, and becoming joyful thereby, He experiences exceedingly great happiness. In this pada, after first determining the intrinsic nature of liberated souls, their enjoyment of divine opulence and other matters will be described. In the statement of Prajapati it is heard: evam evaisa samprasado ‘smac charirat samutthaya param jyotir upasampadya svena rupenabhinispadyate sa uttamah purusah “In precisely this way, this serene self, rising from this body and attaining the supreme light, becomes fully manifest in its own form. He is the supreme person.” (Chandogya Upanisad 8.12.3) Here a doubt arises: does the expression “becomes fully manifest in its own form” mean that the self becomes connected with a form that must newly be attained, such as the form of a deva, or does it mean the manifestation of its own natural form? What is the preliminary conclusion? It means connection with a form that must be attained, because the text says that it “becomes fully manifest.” Otherwise, that statement would be meaningless. Moreover, scripture dealing with liberation would fail to reveal a genuine goal of human life. If what is meant were merely connection with the soul’s natural form, then the text would be speaking of the manifestation of something that already existed before. Since that intrinsic form was already present previously, its manifestation would not appear to constitute a new attainment or goal. Therefore, the preliminary conclusion is that the soul becomes connected with a form that must newly be attained. sampady avirbhavah svena-sabdat Upon attaining [the supreme light], there is manifestation, because of the word “its own.” Here, in the case of the jiva who, through bhakti accompanied by knowledge and detachment, has attained the supreme light, a particular condition is described as the manifestation of its intrinsic form. This consists in the arising of the jiva’s own nature, endowed with the eight qualities and completely freed from the bondage of karma. Why? Because of the word svena, “its own.” The meaning is that svena qualifies rupa: “its own form.” If an adventitious form, something newly acquired from outside, were intended, the word “own” would be meaningless, because even without that word it could simply be established that the jiva had acquired a form. Nor does the statement that it “becomes fully manifest” become meaningless. For expressions such as “this has become fully manifest” show that such language may also be used in the sense of manifestation. Nor can it be objected that, since this intrinsic nature existed previously, its manifestation cannot constitute the supreme goal of life. For previously that particular condition had not yet become manifest. Nor does this render the means to liberation useless, because those means have their purpose precisely in bringing about the manifestation of that state. Some, however, say that the “full manifestation” consists simply in this: the self, which is self-luminous consciousness alone, having attained the supreme light, abides free from all suffering arising from the superimposition of material nature. But against this it is said: rasam hy evayam labdhvanandi bhavati “Having attained rasa, he becomes blissful.” Thus scripture teaches an extraordinary increase of bliss in liberation. || 1 || 2. Muktadhikaranam 4.4.2 A question may be raised: how is it known that one who has attained the supreme light is liberated? muktah pratijnanat He is liberated, because this was declared beforehand. The one whose intrinsic form has become fully manifest is indeed liberated. Why? Because this was already declared. Earlier, Prajapati had promised to explain the jiva who was under discussion, beginning with the words: etam tv eva te bhuyo ‘nuvyakhyasyami “I shall explain this very self to you once again.” He promised to explain that self as free from the three states beginning with waking, and also as free from the body produced by karma, which is the cause of experiences of pleasure and pain. Therefore, here the expression “becoming fully manifest in one’s own form” means abiding in one’s natural condition, free from connection with karma and from the body and other things produced by karma. That itself is liberation. || 2 || 3. Atmadhikaranam 4.4.3 It has been stated that after attaining the supreme light, the self becomes fully manifest. A further question now arises: is that “supreme light” the orb of the sun, or is it the Supreme Brahman? One might conclude that it is the solar orb, because scripture speaks of attaining Brahman after passing beyond it, and because on the path beginning with light the expression “the world of the sun” is used. atma prakaranat It is the Atma, because of the context. That light is the Supreme Self, not the solar orb. Why? Because of the context. Although the word jyotis, “light,” may have a general meaning, here, from the subject under discussion, it denotes the Supreme Self. Just as in the expression “the deva knows my mind,” the word deva may designate a particular person according to context, so here the word atma indicates the all-pervading Reality whose nature is knowledge and bliss. The word may be derived in several ways: He shines; He is attained by the liberated; and He pervades all things. Like the word Upanisad, it is capable of conveying several meanings. That Reality must also be accepted as having the form of a person, because the passage itself explains: sa uttamah purusah “He is the Supreme Person.” Thus the meaning is that the supreme light which is attained is the Supreme Person, Hari. || 3 || 4. Avibhagadhikaranam 4.4.4 A further question arises here. When the liberated soul attains the supreme light situated in the supreme spiritual realm, does he remain there merely by sharing the same world with the Lord, or does he attain sayujya with Him? One might initially conclude that he attains only salokya, residence in the same world, just as a person who enters the city of a king remains in that city. avibhagena drstatvat He remains in inseparable union with the Atma, because scripture describes it so. One who attains Him should be understood to remain with Him in an inseparable relation, that is, in sayujya. Why? Because scripture describes such a condition. The Mundaka Upanisad says: yatha nadyah syandamanah samudreastam gacchanti nama-rupe vihayatatha vidvan nama-rupad vimuktahparat-param purusam upaiti divyam “Just as flowing rivers enter the ocean, giving up their names and forms, so the knower, freed from name and form, attains the divine Supreme Person, who is beyond the beyond.” Sayujya means association or conjunction with the Lord. This is also expressed in the Taittiriya tradition, where it is said that one who dies with this knowledge attains the greatness of the devas and reaches sayujya with Him. Salokya and the other forms of liberation are simply particular forms of this same relationship. Nor does this fail to apply where there is apparent separation from the Lord, because even there the Lord remains internally manifest and the liberated soul remains connected with His greatness. Nor can the example of rivers entering the ocean be taken to mean that the liberated soul becomes identical in essence with the Lord. Even when one body of water is said to merge with another body of water, an underlying distinction remains. Otherwise, increase in volume and similar effects could not occur. Therefore, sayujya does not mean destruction of the individuality of the jiva. It means intimate union and association with the Supreme Person. || 4 || 5. Brahmadhikaranam 4.4.5 Now, in order to describe the liberated soul’s enjoyment, it is first necessary to establish the qualities that make such enjoyment possible, such as truthfulness of resolve, as well as the divine body. First the qualities are considered. The question is this: when one who has attained the supreme light becomes manifest, does he appear endowed with a particular set of qualities, or merely as pure consciousness, or in both ways, since the two are not mutually contradictory? First, the view of Jaimini is stated. brahmena jaiminir upanyasadibhyah According to Jaimini, he becomes self-manifest and endowed with the qualities belonging to Brahman, because these are introduced in scripture and for other reasons. He becomes manifest endowed with the group of qualities beginning with freedom from sin and ending with truthfulness of resolve, qualities produced through Brahman. Why? Because in the statement of Prajapati these qualities are also attributed to the jiva. The word “and so on” includes the activities of the liberated soul that arise from those qualities, such as eating, playing, and enjoying. From these descriptions Jaimini concludes that the liberated soul’s own nature becomes manifest together with these qualities. Smrti also speaks in this way, beginning with the statement: yatha na hriyate jyotsna “Just as moonlight is not diminished…” || 5 || 4.4.6 citi tan-matrena tad-atmakatvad ity audulomih According to Audulomi, the liberated soul becomes manifest as consciousness alone, because that is its essential nature. When ignorance has been burned away by knowledge of Brahman and the liberated soul has attained Brahman, whose nature is consciousness, it becomes manifest as consciousness alone. Why? Because this is its essential nature. In the second Maitreyi dialogue of the Brhad-aranyaka Upanisad it is said: sa yatha saindhava-ghano ‘nantaro ‘bahyah krtsno rasa-ghanaevam va are ‘yam atmanantaro ‘bahyah krtsnah prajnana-ghanah “Just as a lump of salt has no inside or outside but is entirely a mass of taste, so indeed, my dear, this self has no inside or outside but is entirely a mass of consciousness.” (Brhad-aranyaka Upanisad 4.5.13) From this determination of the self as consciousness alone, it is understood that the intrinsic nature of the jiva is pure consciousness without material qualities. Words such as “free from sin” are to be understood as excluding from the self material qualities such as transformed pleasure and similar conditions arising from ignorance. This is the view of Audulomi. || 6 || 4.4.7 Now the final conclusion is stated. evam apy upanyasat purva-bhavad avirodham badarayanah Even so, there is no contradiction, because those qualities are also taught and were already established before; this is the view of Badarayana. Even though the self has been described as consciousness alone, Bhagavan Badarayana holds that there is no contradiction in its also possessing the eight qualities. Why? Because those qualities are introduced in scripture and for other reasons. The statement of Prajapati, which is scriptural authority, attributes those qualities to the jiva. Thus the earlier view expressed by Jaimini is also present there. Since both passages are equally sruti, both possess equal authority. The conclusion, therefore, is that the liberated soul has both aspects. The statement that the self is “a mass of consciousness” means that the intrinsic nature of the jiva is pure self-luminous consciousness, entirely distinct from matter. But this does not exclude the eight qualities taught elsewhere in scripture. Just as a lump of salt, though entirely a mass of taste, may also possess form, hardness, and other qualities perceptible by the senses, so there is no contradiction in the self, though entirely consciousness, possessing the eight qualities taught elsewhere. Therefore the jiva, whose nature is consciousness and who possesses the eight qualities beginning with freedom from sin, becomes manifest in liberation. || 7 || 6. Sankalpadhikaranam 4.4.8 Now the liberated soul’s power of true resolve is described. In the Chandogya Upanisad it is said: sa tatra paryeti jaksan kridan ramanah stribhir va yanair va jnatibhir va “There he moves about, eating, playing, and rejoicing, whether with women, vehicles, or relatives.” (Chandogya Upanisad 8.5.13) Here a doubt arises: does the liberated soul obtain relatives and other desired things through some additional effort, or merely by resolve? In ordinary life, even kings and others whose wishes are said to be fulfilled still require additional effort in order to accomplish what they resolve upon. Therefore one might think that the liberated soul also obtains such things only through resolve accompanied by some further effort. sankalpad eva tac chruteh They arise from resolve alone, because scripture says so. The liberated soul obtains those things merely by resolve. Why? Because scripture explicitly says: sa yadi pitr-loka-kamo bhavati sankalpad evasya pitarah samuttisthanti tena pitr-lokena sampanno mahiyate “If he desires the world of the fathers, merely by his resolve the fathers arise before him. Endowed with that world of the fathers, he rejoices.” (Chandogya Upanisad 8.2.1) Thus scripture teaches that attainment comes from resolve alone. Otherwise, the restrictive force of the word “alone” would be contradicted. In the statement “the self is a mass of consciousness alone,” another scriptural passage establishing additional qualities allows that expression to be understood appropriately. But here we find no other passage teaching that the liberated soul’s resolve depends upon some additional effort. This liberation, centered upon one’s own happiness and divine opulence, is not desired by those who are eager to taste the rasa of service. Statements describing such liberation as something to be rejected are therefore perfectly reasonable. || 8 || 7. Ananyadhipaty-adhikaranam 4.4.9 Now it is shown that the liberated soul, whose resolve is always fulfilled, depends upon Purusottama alone. A doubt may arise: is the liberated soul subject to anyone other than Purusottama? One might suppose that he could be ruled by another, because he has entered another’s realm, just as someone who enters the palace of a king comes under the king’s authority. ata eva cananyadhipatih For this very reason, he has no other ruler. Because the liberated soul’s power of true resolve becomes manifest through the grace of Purusottama, he has no ruler other than Purusottama. That is, there is no other lord over him besides Purusottama. Taking shelter of Him alone, the liberated soul rejoices. Otherwise liberation would become merely another form of bondage. Although the power of true resolve belongs to the soul’s own nature, it becomes manifest through worship of Purusottama. Therefore the liberated soul delights in Him alone, the infinitely blissful Lord who is affectionate toward those who take shelter of Him. And the Lord, in turn, delights the liberated soul, as will be stated later in passages as: darsayatas caivam “And scripture and smrti show this to be so.” It has already been established that the jiva is a portion of Him and that the jiva’s powers of agency and enjoyment come from Him. Therefore, because of the manifestation of true resolve, the liberated soul has no ruler other than Him. Some explain that this means he is no longer subject to ordinary injunctions and prohibitions, for if he were still subject to such external regulation, his power of true resolve would be obstructed. || 9 || 4.4.10 Now the question of whether a liberated soul’s possesses of a divine form is considered. A doubt arises: does one who has attained the supreme light possess a body and senses, or does he not, or then again, can he possess them or not according to his will? First the view of Badari is stated. abhave badarir aha hy evam Badari says that there is no body, because scripture speaks in this way. Badari holds that the liberated soul has no body or similar material instrument the soul might require. A body and the like are ordinarily produced by unseen karma. Since no such karma remains in liberation, a body of such kind cannot exist there. Why? Because scripture itself says: na vai sa-sarirasya satah priyapriyayor apahatir asty asariram vava santam na priyapriye sprsatah “For one who possesses a material body there is no freedom from pleasure and pain. But pleasure and pain do not touch someone who is bodiless.” (Chandogya Upanisad 8.12.1) Thus scripture first states that as long as one is embodied, suffering cannot be completely removed, and then, in the passage beginning: asmac charirat samutthaya “Rising from this body…” (Chandogya Upanisad 8.12.3) it appears to describe the liberated soul as a being who departed from a bodily form. Smrti also says: dehendriyasu-hinanam vaikuntha-pura-vasinam “Of those who dwell in Vaikuntha, devoid of material body, senses, and life airs…” Therefore, according to Badari, the liberated soul is without a body. || 10 || 4.4.11 bhavam jaiminir vikalpamananat Jaimini holds that a divine body does exist, because scripture describes various possible manifestations. Jaimini holds that the liberated soul possesses a body and related faculties. Why? Because because of the fact scripture describes various manifestations of spiritual bodies: sa ekadha bhavati, tridha bhavati, pancadha saptadha navadha caiva, punas caikadasah smrtah, satam ca dasa caikas ca sahasrani ca vimsatih “He becomes one, he becomes three, he becomes five, seven, nine, eleven, one hundred and eleven, and twenty thousand.” (Chandogya Upanisad 7.26.2) In the teaching concerning Bhuma, scripture thus describes a liberated soul choosing to appear in many different forms. For one who is atomic in dimension, any multiplicity cannot reasonably be conceived without his possessing a plurality of forms. Nor can it be suggested that this description is unreal or merely figurative, because it occurs within a section dealing with liberation. The earlier statement that one is bodiless refers only to the absence of a body produced by unseen karma. This is also confirmed by smrti passages that will be cited below. || 11 || 4.4.12 Now the final conclusion is given. dvadasahavad ubhaya-vidham badarayano ‘tah Badarayana holds that both conditions are possible, as in the case of the twelve-day sacrifice. Because the liberated soul possesses true resolve, Bhagavan Badarayana considers both conditions possible for the liberated soul, since scripture contains statements of both kinds. This is established because scripture contains statements supporting both. tam avigraham sa-vigraham ca svikarotity arthah: the liberated soul possess a form or as not possess a form. The analogy is given that this is like the twelve-day sacrifice. A twelve-day sacrifice may, according to the intention of the sacrificer, be performed by a plurality or sacrificers and thus be classified as a sattra, or by a single sacrificer and thus be classified as an ahina. There is no contradiction. In the same way, according to his own will, the liberated soul may be without a form or may possess a form. The truth of the matter is this: Liberated souls have had their material coverings destroyed by knowledge of Brahman and possess the power of true resolve (satya sankalpa). Those amongst them who desire spiritual bodies obtain them by their intention alone, as indicated by the statement: sa ekadha bhavati “He becomes one…” Those who do not desire forms do not possess them, as indicated by the statement: asariram vava santam “Being bodiless…” But for those who desire always to serve Brahman in a form, their own form constituted of His chit-sakti becomes manifest. In that form they continually attend upon Him. The Brhad-aranyaka Upanisad says: yatra tv asya sarvam atmaivabhut tat kena kam pasyet “When everything has become spiritual for him, by what and whom would he see?” And the Madhyandina recension says: sa va esa brahma-nistha idam sariram martyam atisrjya brahmabhisampadya brahmana pasyati brahmana srnoti brahmanaivedam sarvam anubhavati “That person established in Brahman, having discarded the mortal body and attained Brahman, sees through Brahman, hears through Brahman, and through Brahman experiences everything.” Smrti also says: vasanti yatra purusah sarve vaikuntha-murtayah “There dwell persons whose forms are all of Vaikuntha nature.” The resolve of a liberated being corresponding to this liberated state should be understood to have arisen already during the period of spiritual practice, according to the sruti principle: yatha-kratu “As one’s resolve is, so one becomes.” This is also indicated by remembered prayers such as: gacchami visnu-padabhyam visnu-drstyanudarsanam “I shall go to the feet of Vishnu and behold everything through the vision of Vishnu.” And smrti similarly teaches: “This will be the condition of the liberated soul.” Therefore the liberated soul may either manifest a spiritual form or remain without any form, according to one’s own true resolve. || 12 || 4.4.13 The qualities that enable enjoyment, together with the possession of a divine body, have now been explained. That enjoyment itself is established by scriptural statements such as: so ‘snute sarvan kaman “He enjoys all desires.” (Taittiriya Upanisad 2.1.1) It must now be shown that such enjoyment is possible in both conditions. A doubt arises: can the liberated soul experience enjoyment or not? One might think that enjoyment is impossible because the liberated soul lacks a body and senses. And even if one considers him a yogi, since he is completely full of bliss there would be no arising of desire for such enjoyment. Therefore such enjoyment would seem inappropriate. tanv-abhave sandhyavad upapatteh Even in the absence of a body, enjoyment is possible, as in dream. It is not impossible for enjoyment to occur when there is no body. It is possible in the same way as in the intermediate state of dream. The word sandhya here means dream. Just as in dream one can experience enjoyment even without the physical body, so the liberated soul may also experience enjoyment without a body. || 13 || 4.4.14 When a body is present, however, the enjoyment is fuller. bhave jagradvat When a body is present, enjoyment is like that of the waking state. When a body exists, enjoyment occurs as in the waking state. The earlier objection is not valid. The objects to be enjoyed, such as tastes and other pleasures, are desirable because they are the grace or prasada of Bhagavan. Even Hari, though fully satisfied in Himself, develops the desire to enjoy in response to the desire of His devotee. Similarly, when the liberated soul enjoys something as the Lord’s prasada, his desire for it arises from bhakti alone. || 14 || 9. Pradipadhikaranam 4.4.15 Now the liberated soul’s extensive knowledge is described. In the Chandogya Upanisad it is said: na pasyo mrtyum pasyati na rogam nota duhkhitamsarvam ha pasyah pasyati sarvam apnoti sarvasah “The seer does not see death, nor disease, nor suffering. The seer sees everything and attains everything in every way.” (Chandogya Upanisad 7.26.2) Thus knowledge extending to all objects is attributed to the liberated soul. A doubt arises whether this is reasonable. One might think it is not, because scripture says: prajnenatmana “By the intelligent Self…” and thereby seems to limit such knowledge. pradipavad avesah tatha hi darsayati There is pervasion like that of a lamp, for scripture shows this to be so. Just as the light of a lamp spreads into many places, so the expanded intelligence of the liberated soul enters into and apprehends many objects. The Svetasvatara Upanisad shows this: prajna ca tasmat prasrta purani “From Him the ancient intelligence has spread forth.” (Svetasvatara Upanisad 4.18) The meaning is that from Isvara as the cause, the jiva’s ancient consciousness becomes expanded. || 15 || 4.4.16 An objection may be raised: omniscience in liberation is not reasonable, because the sruti statement prajnenatmana appears to deny particularized cognition there. The answer is: svapyaya-sampatyor anyatarapeksyam aviskrtam hi That statement refers to one or the other of deep sleep and departure, for scripture has made this clear. That passage is not capable of denying all-understanding knowledge to the liberated soul. It depends upon one of two conditions: svapyaya, deep sleep, or sampatti, departure from the body. The Chandogya Upanisad says: svam apito bhavati tasmad enam svapitity acaksate “He has entered into his own self; therefore they say, ‘he sleeps.'” (Chandogya Upanisad 6.8.1) And also: van manasi sampadyate “Speech becomes merged in the mind.” (Chandogya Upanisad 6.15.1) Thus scripture itself reveals the jiva’s lack of differentiated awareness in sleep and at the time of departure, while elsewhere it establishes extensive knowledge in liberation. In the same section, after saying regarding deep sleep: naha khalv ayam evam sa pratyatmanam janaty ayam aham asmiti no evemani bhutani vinasam ivapito bhavati “He does not know himself in this way, ‘I am this person,’ nor these beings; he seems to have entered into a condition of dissolution.” and: naham atra bhogyam pasyami “I see nothing here to be enjoyed,” the same passage then speaks of the liberated soul: sa va esa etena daivena caksusa manasaitan kaman pasyan ramate ya ete brahma-loke “With this divine eye, the mind, he beholds and enjoys those objects of desire that exist in Brahma-loka.” (Chandogya Upanisad 8.12.5) Thus extensive knowledge is attributed to the liberated soul. At the time of departure, unconsciousness is described in the words: antyebhyo bhutebhyah samutthaya tany evanuvinasyati “Rising from these final elements, he seems to disappear along with them.” Here “disappears” means that he no longer perceives in the ordinary way. Therefore the liberated soul does indeed possess extensive knowledge. || 16 || 10. Jagad-vyapara-varjadhikaranam 4.4.17 In the same section it is heard: ya ihatmanam anuvidya vrajanty etams ca satya-kamams tesam sarvesu lokesu kama-caro bhavati “Those who depart from this world having known the Self and these true desires are free to move according to their desire in all worlds.” (Chandogya Upanisad 8.1.6) And: sa yadi pitr-loka-kamo bhavati “If he desires the world of the fathers…” (Chandogya Upanisad 8.2.1) A doubt arises here: does the liberated soul become a creator and ruler of the universe or not? Since he attains supreme similarity with the Lord and possesses true resolve, one might think that he does. jagad-vyapara-varjam prakaranad asannihitatvat His freedom excludes the functions of cosmic creation and governance, because of the context and because those functions are not attributed to him. The creative power of the liberated soul described in passages beginning with sa yadi must be understood as excluding the universal functions belonging exclusively to Brahman: the creation, maintenance, and regulation of all conscious and unconscious beings. Why? Because of the context. In passages beginning: yato va imani “From whom indeed all these beings arise…” Brahman alone is the subject. Nor can the cosmic functions be transferred to the liberated soul by implication or extension, because such functions are not stated in connection with him. Otherwise, the defining statement of Brahman: janmady asya yatah “That from whom the birth and so on of this universe proceed” would cease to be a unique definition of Brahman. It would also lead to the undesirable conclusion that there are many supreme Lords. Therefore the liberated soul does not engage in the universal functions of creation, maintenance, and destruction. || 17 || 4.4.18 An objection may be raised: in the Taittiriya Upanisad it is said: sarve ‘smai deva balim avahanti “All the devas bring offerings to him.” And in the Chandogya Upanisad: sa svarad bhavati tasya sarvesu lokesu kama-caro bhavati “He becomes self-ruling, and in all worlds he moves according to his desire.” Since such lordship is taught, and since he is honored by all the devas, should not the liberated soul possess universal sovereignty? pratyaksopadesad iti cen, na, adhikarika-mandalasyokteh If it be said that scripture directly teaches this, the answer is no, because what is described pertains to the realms of appointed cosmic gods If it is argued that scripture directly attributes universal functions to the liberated soul, and therefore they should not be excluded, this is not so. Why? Because the statement concerns the realms of those who hold appointed cosmic offices. Brahma and others are adhikarikas, beings entrusted with particular cosmic functions, and their respective realms are the worlds over which they preside. The liberated soul who has received the grace of the Supreme Lord may enjoy within those realms. Thus it is remembered that Kumaras, Narada, and others move there without obstruction and are honored by the rulers of those worlds. Accordingly, the liberated soul, by the Lord’s grace, may enjoy those manifestations of divine opulence that occur within the various created realms. But it does not follow that he himself performs the cosmic functions of those rulers. || 18 || 4.4.19 An objection may be raised: if the liberated soul enjoys things that belong to the created worlds, then what distinguishes him from one who remains in samsara, since all such things are subject to destruction? The answer is: vikara-varti ca tatha hi sthitim aha He does not remain within conditions of transformation, for scripture describes his condition in that way. The liberated soul does not remain within transformation, whether “transformation” means the material cosmos or the six changes beginning with birth. The faultless nature of Brahman, together with the Lord’s qualities, His abode, and related realities, are beyond such transformation. Through the appropriate knowledge by which the coverings associated with each of these are removed, the liberated soul directly experiences them and abides in that realization. Therefore nothing is lacking in his liberated condition. The Katha Upanisad describes this condition: puram ekadasa-dvaram ajasyavakra-cetasahanusthaya na socati vimuktas ca vimucyate “The city of the unborn, whose consciousness is undeviating, has eleven gates. Meditating upon Him, one does not grieve. Becoming liberated, one is freed.” (Katha Upanisad 2.2.1) The meaning is that the knower is first freed from the covering that obscures his own intrinsic nature, and then freed from the covering that obscures the Lord’s qualities. Thus, freed from both kinds of covering, he directly realizes Him and abides in that realization, attaining an imperishable supreme goal. These coverings should be understood as belonging only to the vision of the jiva, like a bank of clouds, and not as belonging to Brahman Himself. Smrti says: vilajjamanaya yasya sthatum iksa-pathe ‘muyavimohita vikatthante mamaham iti durdhiyah “Bewildered by that maya, which is ashamed to remain within the range of His sight, the foolish boast, ‘I’ and ‘mine.'” (Srimad Bhagavatam 2.5.13) For the sun is not actually covered by a mass of clouds. || 19 || 4.4.20 An objection may be raised: if realization of the jiva’s own nature as consciousness and bliss, endowed with qualities such as true resolve, is itself the goal of life, what need is there to make the effort to realize Brahman? The answer is: darsayatas caivam pratyaksanumane Both sruti and smrti show that it is otherwise. Although the liberated jiva possesses such qualities, by his own intrinsic nature he does not possess unlimited bliss, because he is atomic. Rather, his unlimited bliss comes through Brahman. This is shown by both sruti and smrti. Sruti says: rasam hy evayam labdhvanandi bhavati “Having attained rasa, he becomes blissful.” (Taittiriya Upanisad 2.6.1) Here the sense is that fullness of bliss is attained through relation with the Infinite. Smrti likewise says: brahmano hi pratisthahamamrtasyavyayasya casasvatasya ca dharmasyasukhasyaikantikasya ca “I am the foundation of Brahman, of immortality and imperishability, of eternal dharma, and of absolute bliss.” (Bhagavad-gita 14.27) Reasoning also supports this: just as one possessing little wealth becomes prosperous by taking shelter of one possessing great wealth, so the jiva attains unlimited bliss by taking shelter of Brahman. || 20 || 4.4.21 An objection may be raised: the Mundaka Upanisad says: niranjanah paramam samyam upaiti “Free from all taint, he attains supreme equality.” If so, should not the liberated soul, by his own nature, become equal to the Supreme Lord? What need would there then be for Isvara? And if the jiva is described as atomic, perhaps that minuteness belongs only to the intellect and is attributed to the self figuratively. The answer is: bhoga-matra-samya-lingac ca And because the indication is that the equality is only in the experience of perfect enjoyment. The word ca here has the force of restriction. The previous negation is to be carried forward. Scripture says: so ‘snute sarvan kaman saha brahmana vipascita “He enjoys all desires together with the all-knowing Brahman.” (Taittiriya Upanisad 2.1) Because scripture describes the liberated soul as equal to Bhagavan only with respect to enjoyment, this itself indicates that complete identity of intrinsic nature is not intended. The earlier objection has already been answered. By this final sutra determining the nature of the liberated jiva, the author of the sastra teaches that the equality between the jiva and Brahman extends only to enjoyment, while the difference between them, arising from their respective intrinsic capacities, is real. || 21 || 11. Anavrtty-adhikaranam 4.4.22 Now begins the discussion establishing the liberated soul’s eternal presence in the association of Bhagavan. The subject consists of scriptural statements describing attainment of the Lord’s abode. A doubt arises: is the liberation characterized by attaining His abode temporary or eternal? Since that abode is also called a loka, one might think that, like heaven and other worlds, one could eventually fall from it. Liberation would then be temporary. The answer is: anavrttih sabdat anavrttih sabdat There is no return, because scripture says so. There is no return, because scripture says so. One who, through worship of Bhagavan preceded by true knowledge of Him, attains His abode does not return from there. Why? Because scripture says: etena pratipadyamana imam manavam avartam navartante “Those who proceed by this path do not return to this human cycle.” And: sa khalv evam vartayan yavad ayusam brahma-lokam abhisampadyate, na ca punar avartate “One who lives in this way for the duration of his life attains Brahma-loka and does not return again.” Smrti likewise says: mam upetya punar janmaduhkhalayam asasvatamnapnuvanti mahatmanahsamsiddhim paramam gatah “Having attained Me, the great souls who have reached the highest perfection do not again take birth in this temporary world, the abode of suffering.” And: a-brahma-bhuvanal lokahpunar-avartino ‘rjunamam upetya tu kaunteyapunar janma na vidyate “From the realm of Brahma downward, all worlds are subject to return, O Arjuna. But having attained Me, O son of Kunti, there is no further birth.” (Bhagavad-gita 8.15-16) Nor can it reasonably be supposed that Sri Hari, the Lord of all, would ever wish to cast a liberated soul down from His own abode, which is under His complete control. Nor can it be supposed that the liberated soul would ever wish to abandon Him. Scripture describes the extraordinary mutual love between them: priyo hi jnanino ‘tyartham aham sa ca mama priyah “I am exceedingly dear to the wise devotee, and he is dear to Me.” (Bhagavad-gita 7.17) And: sadhavo hrdayam mahyamsadhunam hrdayam tv aham “The sadhus are My heart, and I am the heart of the sadhus.” (Srimad Bhagavatam 9.4.64) Again: ye daragara-putraptanpranan vittam imam paramhitva mam saranam yatahkatham tams tyaktum utsahe “Those who have abandoned wife, home, children, relatives, life itself, wealth, this world, and the next, and have taken shelter of Me – how could I ever desire to abandon them?” (Srimad Bhagavatam 9.4.65) And: dhautatma purusah krsna-pada-mulam na muncatimukta-sarva-pariklesahpanthah sva-saranam yatha “A purified person does not abandon the root of Krishna’s lotus feet. Freed from all affliction, he remains there just as a traveler remains in the shelter he has finally reached.” (Srimad Bhagavatam 2.8.6) From such statements, which express the Lord’s resolve never to abandon His devotee and the devotee’s exclusive attachment to the Lord, and because there is no defect in such a conclusion, the following is understood: The Supreme Lord is truthful in speech and true in resolve. He is an ocean of affection for those who take shelter of Him. When His devotees abandon all other objects for His sake, He removes the ignorance that turns them away from Him, brings those exceedingly dear jivas, who are His own parts, into His immediate presence, and never desires to abandon them. The jiva, for his part, seeks happiness alone. Through countless previous births he has become attached to insignificant things that offer only a reflection of happiness. Then, through a special stroke of fortune, he obtains the mercy of a genuine guru and comes to understand his own nature as a part of the Lord. Becoming indifferent to everything else and purified through constant service to Him, he attains his own Lord, the infinitely blissful form of consciousness, supremely affectionate and turned toward him in grace. Having attained Him, the jiva never desires separation from Him. This is what is understood from scripture itself. Therefore those who take scripture alone as their shelter should accept this conclusion exactly as it is. The repetition of the sutra indicates the completion of the sastra. || 22 || samuddhrtya yo duhkha-pankat samuktannayaty acyutas cit-sukhe dhamni nityepriyan gadha-ragat tilardham vimoktumna cecchatv asav eva sujnair nisevyah May that Acyuta be served by those who truly understand – He who lifts the liberated souls from the mire of suffering and leads them to His eternal abode of spiritual bliss, and who, out of deep affection for those dear to Him, does not wish to be separated from them even for half the duration of a sesame seed. srimad-govinda-padaravinda-makaranda-lubdha-cetobhihgovinda-bhasyam etat pathyam sapatho ‘rpito ‘nyebhyah This Govinda-bhasya should be studied by those whose hearts are greedy for the nectar flowing from the lotus feet of Sri Govinda. To others, a solemn prohibition is given. vidya-rupam bhusanam me pradaya khyatimninye tena yo mam udarahsri-govindah svapna-nirdista-bhasyoradha-bandhur bandhurangah sa jiyat May Sri Govinda ever be victorious – the beautiful friend of Radha, who graciously bestowed upon me the ornament of learning and brought me fame, and who in a dream instructed me to compose this commentary. Thus ends the Fourth Pada of the Fourth Adhyaya in the Sri Govinda-bhasya, the commentary on the Brahma-sutra.