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

Sūtra 25 ata eva cāgnīndhanādy-anapekṣā ataḥ eva—therefore; ca—also; agni—fire; indhana—igniting; ādi—beginning with; anapekṣā—no need. Therefore also there is no need to light the fire or perform other duties. Purport by Śrīla Baladeva Vidyābhūṣaṇa Because it is thus independent of Vedic rituals, transcendental knowledge does not need the help of the lighting of the sacred fire or the other activities of those rituals to give its result. Thus the idea that transcendental knowledge and the performance of Vedic rituals must be combined in order to bring liberation is refuted. Adhikaraṇa 5 The Person Qualified To Attain Transcendental Knowledge Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now will be described the characteristics of a person qualified to learn transcendental knowledge. In Bṛhad-āraṇyaka Upaniṣad (4.4.22) it is said: tam etaṁ vedānuvacanena vividiṣanti yajñena dānena tapasānāśakena "By study of the Vedas, by yajña, by charity, by austerity, and by fasting the brāhmaṇas strive to understand the Supreme Personality of Godhead." In Bṛhad-āraṇyaka Upaniṣad (4.4.23) it is said:

tasmād evam-vic chānto danta uparatas titikṣuḥ śraddhā-vitto bhūtvātmany evātmānaṁ paśyet "A person who is wise, peaceful, self-controlled, free from material desires, tolerant, and forgiving, and whose wealth is faith, is able to see the Supreme Personality of Godhead present as the Supersoul in his heart." In this way it is seen that there are two lists of qualifications to understand the Supreme Personality of Godhead. One list begins with Vedic yajñas ands the other with peacefulness. Saṁśaya (doubt): Are both sets of qualifications necessary or not? Pūrvapakṣa (the opponent speaks): In the Chāndogya Upaniṣad (6.14.2) it is said: ācāryavān puruṣo veda "One who approaches a bona fide spiritual master can understand everything about spiritual realization."* Therefore to attain transcendental knowledge one need only find a spiritual master. Nothing else is required. Siddhānta (conclusion): In the following words the author of the sūtras gives his conclusion. Sūtra 26 sarvāpekṣā ca yajñādi-śrutir aśva-vat sarva—of all; apekṣā—need; ca—also; yajña—yajnas; ādi—beginning; śrutiḥ— the Śruti-śāstra; aśva—horse; vat—like. Also, all are needed. The Śruti-śāstra mentions yajñas and other things. They are like a horse. Purport by Śrīla Baladeva Vidyābhūṣaṇa

ब्रह्मसूत्रम् — तृतीयाध्यायः, चतुर्थः पादः

सर्वपेक्षाधिकरणम् (सूत्र २६-२७)

[पूर्वसूत्र-भाष्यशेषः — सूत्रम् २६] संस्कृत-भाष्यम् (श्रीगोविन्दभाष्यम् — श्रीबलदेवविद्याभूषणविरचितम्): यद्यपि विद्या स्वफलोत्पादने निरपेक्षा, तथापि स्वोत्पत्तौ यज्ञादीनि सर्वाण्याश्रमानुष्ठेयानि कर्माणि अपेक्षते। कुतः? 'यज्ञादिश्रुतेः'—तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेन (बृहदारण्यकोपनिषत् ४।४।२२) इति श्रुतेः। अत्र उदाहरणम्—'अश्ववत्'। यथा कश्चित् जनः ग्रामगमनाय अश्वम् अपेक्षते, न तु ग्रामं प्राप्तवतोऽश्वेनास्ति प्रयोजनम्; तथैव विद्याया उत्पत्तये कर्मापेक्षितम्, न तु लब्धविद्यायाः फलप्राप्तये। हिन्दी-अनुवादः यद्यपि आत्मविद्या (ब्रह्मज्ञान) अपने मोक्षरूपी फल को देने के लिए किसी अन्य साधन की अपेक्षा नहीं रखती, तथापि उस ज्ञान की उत्पत्ति के लिए यज्ञ आदि समस्त पुण्य-कर्मों की आवश्यकता होती है। ऐसा क्यों है? सूत्रकार कहते हैं—'यज्ञादिश्रुतेः' अर्थात् श्रुति में स्पष्ट रूप से यज्ञ आदि का विधान है। बृहदारण्यक उपनिषद् (४।४।२२ तथा २३) में ज्ञान-प्राप्ति के लिए दो सूचियाँ प्रस्तुत की गई हैं—एक में यज्ञ, दान आदि कर्म हैं तथा दूसरी में शम, दम आदि आन्तरिक गुण। सूत्रकार यहाँ 'अश्ववत्' (घोड़े के समान) दृष्टान्त देते हैं—जैसे गन्तव्य तक पहुँचने के लिए घोड़े की आवश्यकता होती है, किन्तु गन्तव्य पर पहुँच जाने के बाद घोड़े की कोई आवश्यकता नहीं रह जाती; वैसे ही ज्ञान की उत्पत्ति में कर्मों की अपेक्षा है, फलप्राप्ति में नहीं। [आशङ्का / पूर्वपक्षः] ननु यदि यज्ञादिभिरेव विद्या सिद्ध्यति, तर्हि शमदमादीनां किं कृत्यम्? यदि प्रथम सूची के यज्ञ आदि कर्मों से ही ज्ञान उत्पन्न हो जाता है, तब शम-दमादि द्वितीय सूची के साधनों के अनुष्ठान की क्या आवश्यकता है? एतस्यां शङ्कायामुच्यते— [सिद्धान्त-सूत्रम् २७] शमदमाद्युपेतस्तु स्यात्तथापि तु तद्विधेस्तदङ्गतया तेषामवश्यानुष्ठेयत्वात् ॥ २७ ॥ पदच्छेदः एवं पदार्थः: • शम-दमादि-उपेतः = शम (मनोनिग्रह), दम (इन्द्रियनिग्रह) आदि से सम्पन्न। • तु = निश्चय ही (शङ्का-निवारणार्थ)। • स्यात् = होना चाहिए (साधक को ऐसा होना आवश्यक है)। • तथापि = फिर भी (यज्ञादि के अनुष्ठान के बाद भी)। • तु = किन्तु / विशेषतः। • तद्विधेः = उनके विधान होने से (श्रुति द्वारा विहित होने के कारण)। • तदङ्गतया = विद्या के अङ्ग होने से। • तेषाम् = उनका (शम, दम आदि का)। • अवश्यानुष्ठेयत्वात् = अवश्य अनुष्ठान (अभ्यास) कर्तव्य होने से। उपनिषत्-श्रुति-प्रमाणम्: तस्मादेवंविच्छान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वाऽऽत्मन्येवात्मानं पश्यति। (बृहदारण्यकोपनिषत् ४।४।२३) श्रीगोविन्दभाष्यम् (श्रील बलदेव विद्याभूषण): सूत्रे तु-शब्दद्वयम् अवधारणे शङ्कानिरासे च प्रयुक्तम्। यद्यपि यज्ञादिसम्पत्तौ विद्या सम्भाव्यते, 'तथापि' मुमुक्षुः शमदमादियुक्त एव 'स्यात्'। कुतः? 'तद्विधेः'—"शान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वा" इति श्रुतौ तेषां विधानात्। यज्ञादीनि बहिरङ्गानि कर्माणि, शमदमादीनि च विद्याया अन्तरङ्गतया विधीयन्ते। अतः विद्याङ्गत्वात् तेषां शमदमादीनाम् अवश्यानुष्ठेयत्वं सिद्ध्यति। हिन्दी-भावार्थ एवं व्याख्या: सूत्र में दो बार प्रयुक्त 'तु' शब्द निश्चय का द्योतक है और शङ्का का निराकरण करता है। यद्यपि यज्ञादि पुण्य-कर्म ब्रह्मज्ञान की प्राप्ति के लिए आवश्यक साधन हैं, तथापि साधक को निश्चय ही शम, दम, तितिक्षा आदि से युक्त होना चाहिए। ऐसा क्यों? क्योंकि श्रुति में उनका साक्षात् विधान है ("शान्तो दान्त उपरतस्तितिक्षुः...")। यज्ञ, दान आदि बहिर्मुख अशुद्धि को दूर करने वाले बहिरङ्ग साधन हैं, जबकि शम (मन का संयम), दम (इन्द्रिय-संयम) आदि ज्ञान के साक्षात् अन्तरङ्ग साधन हैं। अतएव, ज्ञान के पूर्ण सहायक अङ्ग होने के कारण मुमुक्षु साधक के द्वारा इनका अनुष्ठान अनिवार्य रूप से किया जाना चाहिए।

Because they are parts they must be attained). This means that peacefulness and the other virtues mentioned here are parts of transcendental knowledge and therefore they must also be attained. The qualities given in both lists must be attained. The qualities on the first list, which begins with yajñas, are external qualities, and those on the second list, which begins with peacefulness, are internal qualities. In this way they are distinguished. The word "ādi" (beginning with) here means that truthfulness and many other qualities are also to be added to these lists. Adhikaraṇa 6 A Person Situated in Transcendental Knowledge Is Not Free To Sin Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now will be explained the truth that a person situated in transcendental knowledge should not commit forbidden acts. In the Śruti-śāstra it is said: yadi ha vā apy evam-vin nikhilaṁ bhakṣayitaivam eva sa bhavati "If a person situated in transcendental knowledge eats anything impure he remains pure nevertheless." Saṁśaya (doubt): Do these words order a person situated in transcendental knowledge that he must eat any and all foods, or do they merely give permission that he may eat any food he wishes? Pūrvapakṣa (the opponent speaks): No argument has the power to refute that this is an order. The person situated in transcendental knowledge is therefore ordered that must eat any and all foods. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 28 sarvānnānumatiś ca prāṇātyaye tad-darśanāt

sarva—all; anna—food; anumatiḥ—permission; ca—and; prāṇa—of life; atyaye—at the end; tat—that; darśanāt—because of revelation of Śruti-śāstra. Also, permission to eat all foods is given when life is in danger, for that is the revelation of scripture. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "ca" (also) is used here for emphasis. When proper foods are not available and there is danger that life may come to an end, then permission is given to eat any and all foods. Why is that? The sūtra explains, "tad darśanāt" (for that is the revelation of scripture). In the Chāndogya Upaniṣad (1.10.1-4) it is said: maṭacī-hateṣu kuruṣvāṭikyā saha jāyayoṣastir ha cākrāyaṇa ibhya-grāme pradrāṇaka uvāsa. sa hebhyam kulmāṣān khadantaṁ vibhikṣe taṁ hovāca. neto 'nye vidyante yac ca ye ma imā upanihitā iti. eteṣāṁ me dehīti hovāca tān asmai pradadau hantānupānam ity ucchiṣṭaṁ vai me pītaṁ syād iti hovāca. na svidete 'py ucchiṣṭa iti na va ajīviṣyāmīmān akhadann iti hovāca kāmo me uda-pānam iti. "A poor man named Uṣasti Cākrāyaṇa lived with his wife Aṭiki in the village of Ibhya-grāma in the country of the Kurus. One year there was a famine and the crops were destroyed by hailstones. Uṣasti begged food from a rich man who was eating beans. The rich man said, All I have is these beans. I have nothing else.' The poor man said, Please give me that.' So the rich man give his remnants to him. Then the rich man said, Here is something to drink.' The poor man replied, You have already drunk some of that and therefore I should not drink it.' The rich man said, Is it not that I have also eaten some of these beans?' The poor man replied, Without eating these beans I would not be able to remain alive, but drinking water I do not need. I can drink any time I wish." The truth is thus seen in this story of Cākrāyaṇa. In order to save his live the saintly sage named Cākrāyaṇa ate the remnants of beans eaten by a rich man, but, fearing that he was accepting the remnants of another, he was not willing to drink the water offered by the rich man, for he could easily obtain water whenever he wished. On the following day the sage ate the leftovers of those beans, thus eating his own remnants. This story is also recounted in other places in the scriptures. Sūtra 29

abādhāc ca abādhāt—because of being no impediment; ca—also. Also because there is no impediment. Purport by Śrīla Baladeva Vidyābhūṣaṇa In times of emergency one has permission to eat any food, and such eating does not contaminate the heart and the mind. The sūtra explains that this eating does not present an impediment to attaining transcendental knowledge. Sūtra 30 api smaryate api—also; smaryate—in the Smṛti-śāstra. Also in the Smṛti-śāstra. Purport by Śrīla Baladeva Vidyābhūṣaṇa In Manu-saṁhitā (10.104) it is said: jīvitātyayam āpanno yo 'nnam atti yatas tataḥ lipyate na sa pāpena padma-patram ivāmbhasā "One who in an emergency, in order to save his life, eats whatever is available is not touched by sin. He is like a lotus leaf untouched by water." Only in an emergency, and not at other times, is one allowed to eat anything that is available. Therefore the meaning here is that the person situated in transcendental knowledge has permission to eat any food in certain circumstances, not that he is ordered that he must eat any food. The scriptures clearly forbid the eating of impure foods when there is no emergency.

॥ ब्रह्मसूत्रम् ॥ तृतीयाध्याये चतुर्थः पादः (सर्वान्नानुमत्यधिकरणम्) सूत्रम् ३१ शब्दश्चातोऽकामकारे ॥ ३१ ॥ पदच्छेदः — शब्दः, च, अतः, अकामकारे। सूत्रार्थः — अतः (इस कारण से) अकामकारे (स्वेच्छाचार न होने में) शब्दः च (श्रुति-वचन भी प्रमाण है)। श्रील बलदेवविद्याभूषण-कृतं गोविन्दभाष्यम् — आपत्काले हि प्राणरक्षार्थं सर्वान्नानुमतिर्भवति, न त्वनापदि। अनापत्काले तु तत्त्वविदुषा स्वेच्छया शास्त्रमर्यादा न लङ्घनीया। अस्मिन्नर्थे छान्दोग्योपनिषदि (७।२६।२) श्रूयते — "आहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः। स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षः॥" इति। भाष्यानुवादः (हिन्दी) — इस प्रकार आपातकाल में ही प्राण-रक्षा हेतु सर्वान्न-भक्षण की अनुमति प्राप्त होती है; किन्तु सामान्य काल में दिव्य ज्ञान में स्थित पुरुष अपनी स्वेच्छा से शास्त्र के आदेशों का उल्लंघन नहीं कर सकता। छान्दोग्योपनिषद् (७।२६।२) में कहा गया है — "पवित्र एवं शुद्ध आहार ग्रहण करने से अन्तःकरण की शुद्धि होती है; अन्तःकरण शुद्ध होने पर स्मृति अचल एवं दृढ़ होती है; और निश्चल स्मृति प्राप्त होने पर साधक के हृदय की समस्त अविद्या-ग्रन्थियाँ पूर्णतया विदीर्ण हो जाती हैं।" इस प्रकार छान्दोग्योपनिषद् अपनी इच्छानुसार मनमाना आचरण करने का निषेध करती है। अतएव यद्यपि संकटकाल में किसी भी प्रकार का अन्न ग्रहण करने की छूट है, तथापि सामान्य काल में शास्त्र-प्रदत्त विधि-निषेधों का पालन अनिवार्य है। ॥ इति सर्वान्नानुमत्यधिकरणम् ॥ अथ सप्तममधिकरणम् — स्वनिष्ठाधिकरणम् (स्वनिष्ठ-भक्त एवं वर्णाश्रम-धर्म-विचारः) श्रील बलदेवविद्याभूषण-कृत-अवतरणिका — अथ स्वनिष्ठानां भगवद्भक्तानां वर्णाश्रमधर्मानुष्ठानं विचार्यते। (अब स्वनिष्ठ भक्तों के वर्णाश्रम-धर्म के अनुष्ठान के औचित्य का विचार किया जाता है।)

In the beginning of this pada three kinds of devotees, beginning with the svaniṣṭha devotee, were described. Now will be considered the following question: Should they who have attained transcendental knowledge continue to perform the duties of varṇāśrama-dharma? First we will consider the situation of the svaniṣṭha devotees. In the Kauṣārava-śruti it is said: paśyann apīmam ātmānaṁ kuryāt karmāvicārayan yadātmanaḥ su-niyataṁ ānandotkarṣam āpnuyāt "Even when one directly sees the Supreme Personality of Godhead one should continue to perform Vedic rituals, for in this way one attains great bliss." Saṁśaya (doubt): Should a svaniṣṭha devotee who has attained transcendental knowledge still perform Vedic rituals or should he not? Pūrvapakṣa (the opponent speaks): The purpose of Vedic rituals is to attain transcendental knowledge. When the end is attained the means may be abandoned. For this reason there is no reason that he must continue to perform Vedic rituals. Siddhānta (conclusion): In the following words the author of the sūtras gives His opinion. Sūtra 32 vihitatvād āśrama-karmāpi vihitatvāt—because of being ordered; āśrama—of the asramas; karma—the duties; api—also. The duties of the āśramas also, for they are ordered. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "api" (also) here means that the duties of the varṇas are also included. This means that the prescribed duties of varṇāśrama-dharma should be performed. Why is that? They should be performed in order to increase

transcendental knowledge. This is so because it is the order of the scriptures. Here someone may object: Here it is said that Vedic rituals should continue to be performed even after one has attained transcendental knowledge. How can this not mean that transcendental knowledge and Vedic rituals must both be performed together to bring the desired result? If this is said, the author of the sūtras gives the following reply. Sūtra 33 sahakāritvena ca sahakāritvena—as helpful; ca—also. Also, as helpful. Purport by Śrīla Baladeva Vidyābhūṣaṇa Vedic rituals should be performed, not because they are in themselves the cause of liberation, but because they are helpful in attaining transcendental knowledge. Transcendental knowledge is the real cause of liberation, as is explained in Śvetāśvatara Upaniṣad (3.8). In the beginning the svaniṣṭha devotee performs his prescribed duties of Vedic rituals in order to please the Supreme Personality of Godhead. In that way he attains transcendental knowledge. Then, although in this way he has already attained transcendental knowledge, in order to increase that transcendental knowledge, he continues to perform these prescribed

स्वर्गलोक के सुखों की। उसकी ऐसी कोई कामना नहीं होती। दिव्य ज्ञान में स्थित स्वनिष्ठ भक्त भगवान् (परम पुरुष) के परम धाम को जाता है, और अपने गमन के क्रम में वह स्वर्गलोक तथा अन्य स्वर्गीय लोकों से होकर गुजर सकता है। यह वैसा ही है जैसे कोई मनुष्य ग्राम को जाते हुए मार्ग में घास का स्पर्श कर लेता है। अपनी सहायिका, जो कि वैदिक अनुष्ठान हैं, की सहायता से दिव्य ज्ञान भगवान् को प्राप्त करने की लालसा रखने वाले स्वनिष्ठ भक्त के समक्ष स्वर्गलोक का अनुभव प्रस्तुत करता है। तदनन्तर दिव्य ज्ञान स्वयं उस भक्त को भगवान् के परम धाम पहुँचा देता है। यह कठोपनिषद् २.३.१७ में स्पष्ट किया गया है। भक्त के हृदय की कामना को भी इसी प्रकार समझाया गया है। इसके अतिरिक्त, दिव्य ज्ञान भक्त को स्वर्गलोक केवल यह परीक्षा लेने के लिए भी ले जा सकता है कि क्या उसने वास्तव में समस्त भौतिक कामनाओं का त्याग कर दिया है। श्रुति- शास्त्र इसका वर्णन "सर्वं ह पश्यः पश्यति" से आरम्भ होने वाले मन्त्र-भाग में करता है। इसका यह अर्थ नहीं है कि जो स्वनिष्ठ भक्त नहीं हैं वे स्वर्गलोक नहीं जाते। स्वनिष्ठ भक्त के लिए दिव्य ज्ञान, पूर्व एवं वर्तमान जन्म के उन कर्मों को छोड़कर जो विशेष रूप से स्वर्गलोक की प्राप्ति कराते हैं, अन्य समस्त कर्म-बन्धनों को नष्ट कर देता है। परिनिष्ठित भक्त के लिए दिव्य ज्ञान, पूर्व जन्मों के उन कर्मों को छोड़कर जो विशेष रूप से स्वर्गलोक की प्राप्ति कराते हैं, समस्त कर्म-फलों को विनष्ट कर देता है। निरपेक्ष भक्त के लिए दिव्य ज्ञान भूत और वर्तमान समस्त जन्मों के संचित कर्म-फलों का पूर्ण नाश कर देता है। इस प्रकार यह सिद्ध होता है कि दिव्य ज्ञान वैदिक अनुष्ठानों से सर्वथा स्वतन्त्र है। वैदिक अनुष्ठान केवल दिव्य ज्ञान के सहायक के रूप में कार्य करते हैं। अधिकरण ८ परिनिष्ठित भक्त सामान्य विहित कर्तव्यों का त्याग कर सकते हैं श्रील बलदेव विद्याभूषण द्वारा भूमिका अब परिनिष्ठित भक्तों की स्थिति का विचार किया जाएगा। मुण्डकोपनिषद् (३.१.४) में कहा गया है: आत्मक्रीड आत्मरतिः क्रियावान् "वह परमात्मा में ही क्रीड़ा करने वाला, परमात्मा में ही रति रखने वाला तथा भगवत्सेवा रूप क्रिया से युक्त है। वह अपने विहित कर्तव्यों का पालन करता है। वह ब्रह्मवेत्ताओं में वरिष्ठ (श्रेष्ठ) है।" अतः लोक-संग्रह (सामान्य जन-कल्याण) के निमित्त परिनिष्ठित भक्त को

perform the duties of varṇāśrama and out of love for the Supreme Lord the pariniṣṭhita devotee should engage in the various activities of devotional service, which begin with hearing of the Lord's glories. Saṁśaya (doubt): Should the pariniṣṭhita devotee perform his varṇāśrama and devotional duties simultaneously, or should he perform one first and then the other? Pūrvapakṣa (the opponent speaks): the simultaneous performance being impossible, and the abandonment of prescribed duties being sinful, there is no certain and definite rule as to the performance of these duties. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 34 sarvathāpi tatra cobhaya-liṅgāt sarvathā—in all circumastances; api—indeed; tatra—there; ca—and; ubhaya— of both; liṅgāt—because of the signs. Also, indeed, it is in all circumstances because of signs from both. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "api" (indeed) is used here for emphasis. The word "sarvathā" means, "in all circumstances, even if one must abandon one's varṇāśrama duties". This means that the pariniṣṭhita devotee should always in engage in devotional service to the Supreme Lord. In his spare time, perhaps, the devotee may perform a little something of his varṇāśrama duties. Why is that? The sūtra explains, “ubhaya- liṅgāt" (because of two signs). The sign from the Śruti-śāstra is this (Muṇḍaka Upaniṣad 2.2.5): tam evaikaṁ jānatha "Place your thoughts on the Supreme Lord alone." The sign from the Smṛti-śāstra comes from the Supreme Lord Himself (Bhagavad-gītā 9.13-14):

mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ bhajanty ananya-manaso jñātvā bhūtādim avyayam "O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.* satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ namasyantaś ca māṁ bhaktyā nitya-yuktā upāsate "Always chanting My glories, endeavoring with great determination, and bowing down before Me, these great souls perpetually worship Me with devotion."* In the following words the author of the sūtras confirms this with more evidence. Sūtra 35 anabhibhavaṁ ca darśayati anabhibhavam—not defeated; ca—and; darśayati—reveals. It reveals that he is not defeated. Purport by Śrīla Baladeva Vidyābhūṣaṇa In Bṛhad-āraṇyaka Upaniṣad (4.4.23) it is said: sarvaṁ pāpmānaṁ tarati. naiva pāpmā tarati. sarvaṁ pāpmānaṁ tapati. naiva pāpmā tapati.

"He defeats all sins. Sins do not defeat him. He burns away all sins. Sins do not burn him." If, absorbed in chanting the glories of the Supreme Lord, a pariniṣṭhita devotee neglects his varṇāśrama duties, that neglect is not a sin on his part. That is why the sūtra declares, "It reveals that he is not defeated." The meaning here is that it is right for a devotee to neglect the duties of varṇāśrama-dharma in favor of the duties of devotional service to the Supreme Lord. In Viṣṇu Purāṇa 3.8.9 (quoted at the end of the sūtra 2 purport) it is the devotee's worship, not his performance of varṇāśrama duties, that satisfies the Lord. In a preceding passage of Viṣṇu Purāṇa (2.13.9-11) are these words of King Bharata, who had faith in devotional service alone: yajñeśācyuta govinda mādhavānanta keśava kṛṣṇa viṣṇo hṛṣīkeśety āha rājā sa kevalam "Again and again King Bharata would chant the Lord's holy names: O Yajñeśa, O Acyuta, O Govinda, O Mādhava, O Ananta. O Keśava, O Kṛṣṇa, O Viṣṇu, O Hṛṣīkeśa! nānyaj jagāda maitreya kiñcit svapnāntareṣv api etat paraṁ tad-arthaṁ ca vinā nānyad acintayat "O Maitreya, awake or asleep the king would not say anything else. He would not think of anything but the Lord and His service. samit-puṣpa-kuśādānaṁ cakre deva-kriyā-kṛte nānyāni cakre karmāṇi niḥsaṅgo yoga-tāpasaḥ "Practicing austere yoga, he stayed alone. He gathered firewood, flowers, and kuśa grass for the worship of the Supreme Personality of Godhead. He did not perform any other duties or rituals."

Adhikaraṇa 9 The Nirapekṣa Devotee Introduction by Śrīla Baladeva Vidyābhūṣaṇa Thus 1. the way that transcendental knowledge is manifested among they who are within the varṇāśrama institution and 2. the results that knowledge brings to such persons has been shown. Now will be shown the way these two are manifested among the nirapekṣa devotees, who are above the varṇāśrama institution. In the Bṛhad-āraṇyaka Upaniṣad (3.4.1) is the following passage about Gārgī, who was enlightened with transcendental knowledge and above the varṇāśrama institution: atha vācaknavy uvāca brāhmaṇā bhagavanto hantāham enaṁ yājñavalkyaṁ dvau praśnau prakṣyāmi "Gārgī said: O exalted brāhmaṇas, now I will place two questions before Yājñavalkya." Saṁśaya (doubt): Is it possible that transcendental knowledge may be present in they who do not take part in the varṇāśrama institution, or is it not possible? Pūrvapakṣa (the opponent speaks): transcendental knowledge is never manifested to they who are outside of the Vedas and the varṇāśrama institution. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 36 antarā cāpi tu tad dṛṣṭaiḥ antarā—outside; ca—and; api—indeed; tu—but; tat—that; dṛṣṭaiḥ—by what is seen. But certainly outside also, because of what is seen.

Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to begin the refutation of the idea that Vedic rituals are mandatory. The word "ca" (also) is used here to present the final conclusion. The word "antarā" here refers to those persons who, although in this life not following varṇāśrama-dharma, in their past lives practiced truthfulness, austerity, japa, and other pious deeds, and therefore in this life were born both pure and renounced. It is said that in such persons transcendental knowledge is manifested. Why is that? The sūtra explains, “tad dṛṣṭaiḥ" (because of what is seen). This means that the scriptures show Gārgī as an example of such a person. The meaning is this: They who in their previous life properly performed their duties but died before they could reap the result of their actions, in the next life are born very pure in heart because of their previous pious deeds. The contact of sincere devotees quickly turns them into great renounced saints. In the next sūtra the author explains that the association of devotees is very powerful. By that association one becomes free from material desires and attains transcendental knowledge. Sūtra 37 api smaryate api—also; smaryate—in the Smṛti-śāstra. Also in the Smṛti-śāstra. Purport by Śrīla Baladeva Vidyābhūṣaṇa In Śrīmad-Bhāgavatam (2.2.37) it is said: pibanti ye bhagavata ātmanaḥ satāṁ kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam punanti te viṣaya-vidūṣitāśayaṁ vrajanti tac-caraṇa-saroruhāntikam "Those who drink through aural reception, fully filled with the nectarean

message of Lord Kṛṣṇa, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him (the Personality of Godhead."* In Śrīmad-Bhāgavatam (5.12.12) it is said: "My dear King Rahūgaṇa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth simply by observing celibacy (brahmacarya), strictly following the rules and regulations of householder life, leaving home as vanaprastha, accepting sannyāsa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee."* In this sūtra the word "api" (also) is used in the sense of joining things together. Sūtra 38 viśeṣānugrahaś ca viśeṣa—special; anugrahaḥ—mercy; ca—also. Special mercy also. Purport by Śrīla Baladeva Vidyābhūṣaṇa In Bhagavad-gītā (10.9-10), the Supreme Personality of Godhead personally declares: mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam kathayantaś ca māṁ nityaṁ tuṣyanti ca ramanti ca "The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening

one another and conversing about Me.* teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-purvakam dadāmi buddhi-yogaṁ taṁ yena mām upayānti te "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."* To such devotees it is seen that the Lord gives special mercy. By engaging in devotional service in this way one attains renunciation of the world. Adhikaraṇa 10 Renunciation Introduction by Śrīla Baladeva Vidyābhūṣaṇa The situation of Yājñavalkya and others who are within varṇāśarama, as well as the situation of Gārgī and others who are not within varṇāśrama have been seen here. Saṁśaya (doubt): Who are better: they who are within varṇāśrama or they who are not within it? Pūrvapakṣa (the opponent speaks): Because they perform the duties of Vedas and āśrama and also worship the Supreme Personality of Godhead, they who are within varṇāśrama are better. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 39 atas tv itarat jyāyo liṅgāc ca

ataḥ—from that; tv—indeed; itarat—the other; jyāyaḥ—better; liṅgāt—by the sign; ca—indeed. But indeed the others are better, for there is a sign. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to dispel doubt. The word "ca" (indeed) is used here for emphasis. The word "itarat" (the others) here refers to they who are other than the followers of varṇāśrama, namely they who do not follow varṇāśrama. The word "jyāyaḥ" means “their method of attaining transcendental knowledge is better". Why is that? The sūtra explains, "liṅgāt" (for there is a sign). The sign here is the Śruti-śāstra's explanation that Gārgī was very wise with transcendental knowledge. This is the meaning: The scriptures prescribe the duties of the āśramas in order to restrict the seemingly beginningless materialistic desires of the conditioned souls. Therefore the purpose of varṇāśrama is not to give facility for material desires, but rather gradually to restrict them. At a certain stage, however, the duties of varṇāśrama become obstacles to attaining love for the Supreme Personality of Godhead. They who have become free of material desires and who place their love in the Supreme Personality of Godhead alone gain no benefit from the duties of varṇāśrama. Therefore they who have risen above varṇāśrama are better. In the Jābāla Upaniṣad it is said that one may progress through the asramas one after another, or, if like Sāmvartaka Muni and others, one becomes completely devoted to the Supreme Personality of Godhead alone one may renounce everything and accept sannyāsa at once, at any time. The scriptural injunction, "a brāhmaṇa should not pass even one day outside of the duties of varṇāśrama," is meant only for ordinary people. Here someone may object: That may be. Still, the sannyāsīs, who are outside of the varṇāśrama-dharma and who are solely devoted to the Supreme Personality of Godhead, are not better, for they may fall down and again become materialistic. When a sannyāsī falls down and again accepts the life of a householder, his action is condemned by the scriptures. Also, one who accepts sannyāsa, but then again faithfully accepts the glorious varṇāśrama-dharma, must tend to so many varṇāśrama duties that the single-pointed service to the Lord that was the advantage of sannyāsa life becomes lost for him. On the other hand, they who accept the duties of varṇāśrama gradually make more and more progress in spiritual life. If this is said, then the author of the sūtras gives the following reply.

Sūtra 40 tad-bhūtasya tu nātad-bhāvo jaiminer api niyamātad-rūpābhāvebhyaḥ tat—that; bhūtasya—become; tu—but; na—not; a—not; tat—that; bhāvaḥ— being; jaimineḥ—if Jaimini Muni; api—even; niyama—rule; a—not; tat—that; rūpa—form; a—not; bhāvebhyaḥ—because of being. But one who becomes that does not cease to be that, even according to Jaimini. This is because of restraint, not being like that, and cessation. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to dispel doubt. One who becomes that, that is to say one who becomes a genuine nirapekṣa sannyāsī sincerely devoted to the Supreme Lord, never ceases to be that, that is to say he never falls from his devotion to the Lord. That is the opinion of Jaimini, and it is also the opinion of Me, Vyāsa. Why is that? The sūtra explains, "niyamātad-rūpābhāvebhyaḥ" (because of restraint, not being like that, and cessation). The word "niyama" here means "because they thirst to attain the Supreme Personality of Godhead, their senses are naturally controlled." The word "rūpa" here means "desire". Because they have no desire but to attain the Supreme Personality of Godhead, Gārgī and other renunciants decline to accept the order of householder life or any of the other orders of varṇāśrama-dharma. That is the meaning here. In Śrīmad- Bhāgavatam 7.15.35) it is said: kāmādibhir anāviddhaṁ praśāntākhila-vṛtti yat cittaṁ brahma-sukha-spṛṣṭaṁ naivottiṣṭheta karhicit "When one's consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic duties."* Even Jaimini, who considers Vedic rituals most important, admits that the Śruti-śāstra declares this of the nirapekṣa devotees. The conclusion therefore is that the sincere renunciant must have performed all other duties in his previous births. That is why he is now pure in heart and free from the need to perform them any longer.

॥ ब्रह्मसूत्रम् ॥ अध्याय ३, पाद ४, सूत्र ४१ [अवतरणिका एवं पूर्वपक्षः] अग्रिमे सूत्रे स्वानिष्ठभक्तापेक्षया निरपेक्षभक्तस्य श्रेष्ठत्वं प्रतिपाद्यते। अत्र कश्चित् पूर्वपक्षी आशङ्कते—किं न दृश्यते यत् "सर्वं ह पश्यः पश्यति" इत्यादिश्रुतिवचनात् ब्रह्मविद्या निरपेक्षभक्तस्यापि स्वर्गलोकादिसम्पत्तिं विधत्ते? यदा च ते इन्द्रादिदेवतानां लोकेषु प्रविशेयुः, तदा तत्रत्येषु प्राकृतभोगेषु तेषां सङ्गासक्त्या भगवद्भक्तेः शैथिल्यं विनाशो वा न स्यात् किम्? एतादृशीमाशङ्कां निरसितुं सूत्रकारः सिद्धान्तसूत्रमाह— [सूत्रम्] न चाधिकारिकमपि पतनानुमानात्तदयोगात् ॥ ३।४।४१ ॥ [पदच्छेदः] न—नहीं; च—एवं/अवधारणार्थे; आधिकारिकम्—अधिकारिपदम् (इन्द्रादिपदम्); अपि—अपि (समस्तभोगसङ्ग्रहार्थे); पतनानुमानात्—पतनस्य स्मृतिप्रमाणात्; तत्-अयोगात्—तेषां तत्र योगाभावात् (आसक्तेरभावात्)। [सूत्रार्थः] निरपेक्ष भक्त आधिकारिकादि (इन्द्रादि) पदों को भी नहीं चाहते, क्योंकि वहाँ से पतन का स्मृति-प्रमाण (अनुमान) है तथा उनमें विषय-भोगों के प्रति आसक्ति का सर्वथा अभाव है। [श्रीबलदेवविद्याभूषण-विरचितं गोविन्दभाष्यम्] अत्र 'च' शब्दोऽवधारणार्थे प्रयुक्तः। 'अपि' शब्दस्तु कृत्स्नप्राकृतभोगसङ्ग्रहार्थः। 'आधिकारिकम्' इन्द्रादिपदं निरपेक्षा भक्ता नेच्छन्ति। कुतः? 'पतनानुमानात्'—पतने स्मृतिप्रमाणादित्यर्थः। तथा हि स्मर्यते भगवद्गीतायाम् (८।१६)— आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन । मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ अर्थाद् ब्रह्मलोकपर्यन्ताः सर्वे लोकाः पुनरावर्तनशीलाः सन्ति। किञ्च, 'तदयोगात्'—तेषां निरपेक्षाणां प्राकृतभोगेषु सर्वथाऽभिलाषाभावात्। स्मृतिशतैस्तन्निरासात्। अतो यद्यपि ब्रह्मविद्याया माहात्म्यं सर्वव्यापकं वर्तते, तथापि निरपेक्षा भक्ताः कदापि प्राकृतैश्वर्येषु न सज्जन्ते। [हिन्दी-भावार्थः] प्रस्तुत सूत्र में यह सिद्ध किया गया है कि निरपेक्ष भक्त स्वानिष्ठ भक्त से श्रेष्ठ हैं। यहाँ यह शङ्का की गई थी कि "सर्वं पश्यः पश्यति" (वह सब कुछ देखता है) इत्यादि श्रुति-वाक्यों के अनुसार तत्त्वज्ञानी को समस्त ऐश्वर्य प्राप्त होते हैं, अतः निरपेक्ष भक्त भी स्वर्ग आदि लोकों को प्राप्त करके इन्द्रादि पदों के भोगों में आसक्त होकर अपनी अनन्य भक्ति से च्युत हो सकते हैं। इस शङ्का का समाधान करते हुए श्रील बलदेव विद्याभूषण स्पष्ट करते हैं: सूत्र में प्रयुक्त 'च' शब्द बल देने के लिए है और 'अपि' शब्द समस्त प्राकृत सुख-भोगों का समावेश करने के लिए है। 'आधिकारिक' पद से इन्द्र आदि देवताओं के पदों का बोध होता है। निरपेक्ष भक्त इन पदों की तनिक भी इच्छा नहीं करते। इसका कारण सूत्र में 'पतनानुमानात्' बतलाया गया है, क्योंकि स्मृतियों में इन पदों से पतन होना निश्चित कहा गया है। जैसा कि भगवद्गीता (८।१६) में भगवान् श्रीकृष्ण कहते हैं: "हे अर्जुन! ब्रह्मलोक से लेकर नीचे के समस्त लोक पुनरावर्ती हैं (जहाँ से पुनः संसार में लौटना पड़ता है)।" इसके अतिरिक्त निरपेक्ष भक्तों में इन प्राकृत भोगों के प्रति कोई रुचि या कामना नहीं होती ('तदयोगात्'), अतः वे इन ऐश्वर्यों से सर्वथा अनासक्त रहते हैं और उनकी भगवद्भक्ति अखण्ड बनी रहती है।