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

The words "kena syāt" in the passage from the Bṛhad-āraṇyaka Upaniṣad (3.5.1, quoted in the previous purport) mean, "a person situated in transcendental knowledge must perform Vedic rituals, but he has some freedom to perform them in the way that pleases him". It does not mean that he has the right to renounce Vedic rituals altogether. This is the opinion of Jaimini. Thus Jaimini believes that this passage orders the performance of Vedic rituals. In the following words the author of the sūtras gives His opinion, which is that the person situated in transcendental knowledge really does have the right to act in any way he likes. Sūtra 19 anuṣṭheyaṁ bādarāyaṇaḥ sāmya-śruteḥ anuṣṭheyam—what should be practiced; bādarāyaṇaḥ—Vyāsa; sāmya—equality; śruteḥ—from the Śruti-śāstra. Vyāsa says it may be done because the Śruti-śāstra describes equality. Purport by Śrīla Baladeva Vidyābhūṣaṇa The words "anuṣṭheyaṁ bādarāyaṇaḥ" here mean, "Vyāsa thinks that a person situated in transcendental knowledge may perform Vedic rituals, or not, as he chooses". Why is that? The sūtra explains: "sāmya-śruteḥ" (because the Śruti- śāstra declares that whether he performs these rituals or not it is the same). The words "When he attains this stage he may act in whatever way he likes," of Bṛhad-āraṇyaka Upaniṣad 3.5.1 (quoted in the purport of sūtra 17) mean that a person situated in transcendental knowledge may act in any way, but the result he obtains is always the same. Jaimini's opinion is that this description of the actions of a person situated in transcendental knowledge are only words of empty praise, for one must perform Vedic rituals completely in order to get a good result. If a person renounces some part of the Vedic rituals he is not equal to a person who performs all rituals perfectly. Vedic rituals should be performed by a svaniṣṭha devotee. The statement that a person who neglects Vedic rituals becomes sinful like a person who kills his own children (Taittirīya Brāhmaṇa quoted in the purport of sūtra 7) applies only to a person who is not situated in transcendental knowledge. In this way the seeming contradictions are reconciled. Jaimini's theory that all scriptural passages encouraging renunciation are intended for they who are crippled or somehow unable to perform Vedic rituals is refuted by the passage of Mahā-Nārāyaṇa Upaniṣad quoted in the purport of sūtra 13.