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

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।

carry him to the realms of Indra and the other demigods, because he has no desire to enjoy the material pleasures available in those worlds, the nirapekṣa devotee finds that his unalloyed love and devotion for the Supreme Lord remains unbroken. In the next sūtra the author shows that the nirapekṣa devotees are superior to the pariṇiṣṭhita devotees also. Sūtra 42 upa-pūrvakam api tv eke bhāvam aśana-vat tad uktam upa—with the prefix "upa"; pūrvakam—beginning (upāsanā, or devotional service); api—even; tu—but; eke—some; bhāvam—devotion; aśana—food; vat— like; tat—that; uktam—spoken. But some even that which begins with "upa". The perfect stage of devotion is like food. This is said. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "api" (even) is used for emphasis. The word "tu" (but) is used to begin the refutation of the opponent's idea. The word "eke" (some) means "the followers of the Atharva Veda". The nirapekṣa devotees desire to engage in devotional service. The word "upa-pūrvam" (the word that begins with "upa") here means “upāsana" (devotional service). The word "bhāva" here means "the perfect stage of devotion". That perfect stage is like food (aśana-vat) for the nirapekṣa devotees. This the scriptures say. In Gopāla-tāpanī Upaniṣad (1.14) it is said: bhaktir asya bhajanaṁ tad ihāmutra "Devotional service to Lord Kṛṣṇa is performed when the heart no longer desires any material benefit to be obtained in this life or the next." In the Gopāla-tāpanī Upaniṣad it is also said: sac-cid-ānandaika-rase bhakti-yoge tiṣṭhati

"Devotional service is eternal and full of knowledge and bliss." Wherever they may gone, the devotees worship Lord Hari. This is evidence that the devotees are always happy. The Śruti-śāstra declares: so 'śnute sarvān kāmān "The devotee enjoys. All his desires are fulfilled." Thus, even though he may be residing in the material world, the devotee experiences bliss equal to the bliss of the spiritual world. Many quotes to corroborate this may be found by searching the Smṛti-śāstra. In the next sūtra the author shows us another reason why the nirapekṣa devotees, even without endeavoring to attain them, easily attain sālokya (residing on the same planet with the Lord) and sāmīpya (staying near to the Lord) liberation. Sūtra 43 bahis tūbhayathā smṛter ācārāc ca bahiḥ—outside; tu—indeed; ubhayathā—both ways; smṛteḥ—because of Smṛti- sastra; ācārāt—because of conduct; ca—also. Certainly outside in two ways because of Smṛti-śāstra and conduct. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (certainly) is used here for emphasis. The word "bahiḥ" (outside) here means that although the nirapekṣa devotees seem to reside within the confines of the material world, in truth they are really outside that world. Why is that? The sūtra explains, "ubhayathā" (in two ways). In Śrīmad-Bhāgavatam it is said: visṛjati hṛdayaṁ na yasya sākṣād dharir avaśābhihito 'py aghaugha-nāśaḥ praṇaya-rasanayā dhṛtāṅghri-padmaḥ

sa bhavati bhāgavata-pradhāna uktaḥ "the Supreme Personality of Godhead is so kind to the conditioned souls that if they call upon Him by speaking His holy name, even unintentionally or unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their hearts. Therefore, when a devotee who has taken shelter of the Lord's lotus feet chants the holy name of Kṛṣṇa with genuine love, the Supreme Personality of Godhead can never give up the heart of such a devotee. One who has thus captured the Supreme Lord within his heart is to be known as bhāgavata- pradhāna, the most exalted devotee of the Lord."**** The word "ācārāt" (because of conduct) here means that the relationship of the Supreme Personality of Godhead and His devotees is like that of a master and servant or like a jewel set in gold. This is explained in the Smṛti-śāstras. In Śrīmad- Bhāgavatam (11.14.16) the Supreme Personality of Godhead Himself declares: nirapekṣaṁ muniṁ śāntaṁ nirvairaṁ sama-darśanam anuvrajāmy ahaṁ nityaṁ pūyeyety aṅghri-reṇubhiḥ "With the dust of My devotees' lotus feet I desire to purify the material worlds, which are situated within Me. Thus, I always follow the footsteps of My pure devotees, who are free from all personal desire, rapt in thought of My pastimes, peaceful, without any feelings of enmity, and of equal disposition everywhere."**** In these two ways it is shown that the Lord and His devotees are always together, whether they are within the material world, or outside the boundaries of the material world. Thus enmity to the Lord is the cause of repeated birth and death in the material world, and destruction of those feelings of enmity to the Lord is the cause of spiritual perfection. Adhikaraṇa 11 The Supreme Personality of Godhead Protects and Maintains the Nirapekṣa Devotee Introduction by Śrīla Baladeva Vidyābhūṣaṇa

In the previous passages the nirapekṣa devotees disinterest in the pleasures available in Brahmaloka and the other higher worlds was described. Now will be described the nirapekṣa devotees' disinterest in the pleasures presently available in this world. In the Taittirīya Āraṇyaka (3.14.1) it is said: bhartā san bhriyamāṇaṁ bibharti "The Supreme Lord maintains His devotees." Saṁśaya (doubt): Does the Supreme Personality of Godhead personally maintain the nirapekṣa devotees, or must the devotees struggle to maintain themselves? Pūrvapakṣa (the opponent speaks): The Lord does not maintain His devotees. The devotees must struggle to maintain themselves. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 44 svāminaḥ phala-śruter ity ātreyaḥ svāminaḥ—from the Lord; phala—result; śruteḥ—from the Śruti-śāstra; iti— thus; ātreyaḥ—Dattātreya Muni. From the Lord come results, for that is heard in the Śruti-śāstra. That is Dattātreya's opinion. Purport by Śrīla Baladeva Vidyābhūṣaṇa The bodily needs of the devotee are supplied by the Supreme Personality of Godhead (svāminaḥ). Why is that? The sūtra explains, "phala-śruteḥ" (for that is heard in the Śruti-śāstra). In Taittirīya Āraṇyaka (3.14.1) the Supreme Personality of Godhead is described as the maintainer of the devotees. This is also the opinion of Dattātreya Muni. In Bhagavad-gītā (9.22), Lord Kṛṣṇa Himself declares: ananyāś cintayanto māṁ ye janāḥ paryupāsate

teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham "But those who always worship Me with exclusive devotion, meditating on My transcendental form, to them I carry what they lack, and I preserve what they have."* In the Padma Purāṇa it is said: darśana-dhyāna-saṁsparśair matsya-kūrma-vihaṅgamāḥ svāny apatyāni puṣṇanti tathāham api padmaja "By vision, by meditation, and by touch only do the fish, the tortoise, and the birds maintain their offspring. So do I also, O Padmaja."* The devotees do not wish to trouble the Lord for their maintenance. Still, because the Lord's every desire is automatically fulfilled, He maintains His devotees without any trouble on His part. Thus, when the devotees serve the Lord they are automatically maintained by the Lord. This is explained in Taittirīya Āraṇyaka (3.14.1). In the next sūtra the author gives an example to show that the Lord is determined to maintain His devotees. Sūtra 45 ārtvijyam ity auḍulomis tasmai hi parikrīyate ārtvijyam—the ṛtvk priest's work; ity—thus; auḍulomiḥ—Auḍulomi; tasmai— for that; hi—indeed; parikrīyate—is purchased. Auḍulomi says He is like a ṛtvik priest. He sells Himself for that. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "iti" is used in the sense of similarity. Thus the Supreme Personality of Godhead acts like a ṛtvik priest, for the Lord maintains the nirapekṣa devotees. Because He has been purchased by their devotional service, the Lord fulfills the bodily needs of His devotees. In the Viṣṇu-dharma it is said:

tulasī-dala-mātreṇa jalasya culukena ca vikrīṇīte svam ātmānaṁ bhaktebhyo bhakta-vatsalaḥ "The Supreme Personality of Godhead, who dearly loves His devotees, sells Himself to them in exchange for a tulasī leaf and palmful of water." The ṛtvik priests are purchased for a certain task by the yajamāna's payment of dakṣiṇā. Being an impersonalist, Auḍulomi equates devotional service with buying and selling. For these reasons the nirapekṣas are the best of the devotees. Sūtra 46 śruteś ca śruteḥ—from the Śruti-śāstra; ca—also. From the Śruti-śāstra also. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the performance of yajña the ṛtvik priest gives his blessing to the performer of the yajña (yajamāna). In the Chāndogya Upaniṣad (1.7.8-9) it is also said: tasmād u haivam-vid udgātā brūyāt kaṁ te kāmam āgāyāni "Then the learned udgātā priest says: Of what desire shall I sing?" In this way the ṛtvik priest gives the result of the yajña to the yajamāna. As the ṛtvik priest thus maintains the yajamāna, so the Supreme Personality of Godhead maintains His devotee. Adhikaraṇa 12

Meditation on the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now the author of the sūtras will reveal the activities of the devotees after they have attained transcendental knowledge of the Lord. In the Bṛhad-āraṇyaka Upaniṣad (1.4.23) it is said: tasmād evaṁ-vic chānto dāntaḥ. . . ātmā vā are draṣṭavyaḥ "One who knows the Supreme Personality of Godhead becomes peaceful and self-controlled. . . Then he gazes on the Supreme Personality of Godhead." Saṁśaya (doubt): here it is said that one who desires to attain the Supreme Personality of Godhead should also attain a long list of virtues, beginning with being peaceful and culminating in being rapt in meditation on the Lord. Must the nirapekṣa devotee develop all these virtues, or may be merely become rapt in meditation on the Lord's form, qualities, and pastimes? Pūrvapakṣa (the opponent speaks): Although one may have attained transcendental knowledge, that knowledge does not become stable without the development of peacefulness and a host of other virtues. Therefore the devotee should endeavor to attain all these virtues. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 47 sahakāry-antara-vidhiḥ pakṣeṇa tṛtīyaṁ tadvato vidhy-ādi-vat sahakāri—helping; antara—another; vidhiḥ—rule; pakṣeṇa—in one sense; tṛtīyam—the third; tadvataḥ—like that; vidhi—rule; ādi—beginning; vat—like. Different from the helpful rules is the third. It is like the rules and other things. Purport by Śrīla Baladeva Vidyābhūṣaṇa

The "sahakāry-antara" (helpful rules) here are the two sets of virtues: 1. those beginning with peacefulness, and 2. those beginning with Vedic yajñas. These two sets of virtues have already been discussed (in the purport of sūtra 3.4.26). These rules (vidhiḥ) are here considered in a new and different way. These rules must be observed by the followers (pakṣeṇa) of varṇāśrama-dharma, but they need not be observed by they who are not followers of varṇāśrama-dharma, for such persons already possess these virtues naturally. Therefore these persons are ordered to meditate on the Lord's form, qualities, and pastimes. Then the sūtra explains, "tṛtīyaṁ tadvataḥ" (there is a third thing like that). Desiring only to attain the Lord's mercy, the nirapekṣa devotee engages his mind in thinking about the Lord. That is the "third rule" (tṛtīyam). This is described in the following statement of Śruti-śāstra: manasaivedam āptavyam "Engaging his mind in thinking of Him, the devotee attains the Lord." Hearing about the Lord is done with the body and chanting mantras glorifying the Lord is done with the voice. Meditating on the Lord is done with the mind. Thus meditation is the third of these three processes. To show that meditation must be performed the sūtra gives the example of rules and other things (vidhy-ādi-vat). As the followers of varṇāśrama must perform sandhyā-upāsanā and other rituals, so the nirapekṣa devotees who have attained transcendental knowledge should meditate on the Supreme Lord's form, qualities, and pastimes. This does not mean that the nirapekṣa devotees should not perform japa, worship, and other spiritual activities, for by meditating on the Lord one also engages in these other activities. However, for the nirapekṣa devotee, meditation on the Lord is most important. In this way three kinds of devotees situated in transcendental knowledge have been described. Adhikaraṇa 13 The Different Āśramas Introduction by Śrīla Baladeva Vidyābhūṣaṇa That transcendental knowledge is attained by three kinds of devotees, beginning with the svaniṣṭha devotees, has already been explained. Now will be

explained the way to make that transcendental knowledge very steady and secure. At the end of the Chāndogya Upaniṣad (8.15.1) it is said: ācārya-kulād vedam adhītya yathā-vidhānaṁ guroḥ karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe svādhyāyam adhīyāno dharmikān vidadhātmani sarvendriyāṇi sampratiṣṭhāpyāhiṁsān sarva-bhūtāny anyatra tīrthebhyaḥ sa khalv evaṁ vartayan yāvad āyuṣaṁ brahmalokam abhisampadyate na ca punar āvartate. "From the ācāryas one should learn the Vedas. One should perform his duties and also offer dakṣiṇā to his spiritual master. Then one should accept household life, live in a pure way, study the Vedas, perform his religious duties, engage all his senses in the Supreme Lord's service, not harm any living being, and go on pilgrimage to holy places. A person who passes his life in this way goes to the spiritual world. He does not return to this world of repeated birth and death." Saṁśaya (doubt): Are they who are not in the gṛhastha-āśrama able attain transcendental knowledge, or are they not able to attain it? Pūrvapakṣa (the opponent speaks): Here and there the scriptures may say that the sannyāsīs are able to attain transcendental knowledge, but this is only flattery, only empty words of praise. These passages merely mean that one should renounce everything for the sake of the Supreme Personality of Godhead. The conclusion is that in order to attain the Supreme Personality of Godhead one must accept the gṛhastha-āśrama. That is the teaching of the scriptures. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 48 kṛtsna-bhāvāt tu gṛhiṇopasaṁhāraḥ kṛtsna—of all; bhāvāt—because of the existence; tu—but; gṛhiṇā—by the gṛhastha; upasaṁhāraḥ—the goal. But because of all the goal is by a gṛhastha. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to dispel doubt. This passage from the

scriptures declares that the goal is attained by a gṛhastha not because only they can attain liberation but because everything else (kṛtsna-bhāvāt) is contained in gṛhastha life. This means that all the duties of all the āśramas are in some way included in the duties of gṛhastha life. Therefore the duties of other āśramas, such as non-violence and sense-control, are duties for the gṛhasthas also. In fact no duty in any other āśrama is incompatible with gṛhastha life. In the Viṣṇu Purāṇa it is said: bhikṣā-bhujaś ca ye kecit pārivraḍ brahmacāriṇaḥ te 'py atraiva pratiṣṭhante gārhasthyaṁ tena vai param "Sannyāsīs, brahmacārīs, and all others who eat the food of begging depend on the gṛhasthas. Therefore the gṛhastha-āśrama is the best of āśramas." Because the Śruti-śāstras declare that the followers of the other āśramas may also attain liberation, if it is said that the followers of the gṛhastha-āśrama attain the goal of life it is because that āśrama contains the duties of all the other āśramas. This is explained in the following sūtra. Sūtra 49 mauna-vad itareṣām apy upadeśāt mauna—silence; vat—like; itareṣām—of others; api—also; upadeśāt—from the teaching. Because there is teaching of others like a silent sage. Purport by Śrīla Baladeva Vidyābhūṣaṇa The words "mauna-vat" here refer to the spiritual perfection already described. In the Chāndogya Upaniṣad (2.23.1) it is said: trayo dharma-skandhā yajño 'dhyayanaṁ dānam iti prathamas tapa eva dvitīyo brahmacaryācārya-kula-vāsī tṛtīyo 'tyantam ātmānam ācārya-kule 'vasādayan sarva ete puṇya-lokā bhavanti brahma-saṁstho 'mṛtatvam eti

"Religious life has three branches. The first branch is yajña, Vedic study, and charity. The second branch is austerity. The third branch is living as a brahmacārī in the home of the spiritual master. By staying as a brahmacārī in the home of the spiritual master, everyone becomes saintly and pious. However, only he who takes shelter of the Supreme Lord becomes immortal." In the Bṛhad-āraṇyaka Upaniṣad (4.4.22) it is said: etam eva viditvā munir bhavaty etam eva pravrājino lokam abhīpsantaḥ pravrajanti "One who understands the Supreme Personality of Godhead becomes wise. Desiring to travel to His transcendental world, the brāhmaṇas become wandering sannyāsīs." In this way it is seen that the scriptures teach that the wandering sannyāsīs, the naiṣṭhika-brahmacārīs, and the followers of the other āśramas, all can attain liberation. This is described in this sūtra by the words, "itareṣām apy upadeśāt". The word "itareṣām is in the plural because the duties of the different āśramas are very many. The four āśramas are described in the following words of the Jābāla Upaniṣad: brahmacaryaṁ samāpya gṛhī bhavet. gṛhī bhūtvā vanī bhavet. vanī bhutvā pravrajet. yadi vetarathā brahmacaryād eva pravrajed gṛhād vā vanād vā. atha punar avratī vā vratī snātako vāsnatako votsannāgnir anagniko vā yad ahar eva virajyet tad ahar eva pravrajet. "When one completes his studies as a brahmacārī, a man should become a gṛhastha. After he has been a gṛhastha he may become a vānaprastha. After he has been a vānaprastha he may become a wandering sannyāsī. Or, leaving brahmacārī life he may at once become a wandering sannyāsī. Or, leaving gṛhastha life he may directly become a sannyāsī. Or, leaving vānaprastha life he may become a sannyāsī. They who have followed vows or not followed vows, become a snātaka or not become a snātaka, carefully kept the sacred fire, or not kept In the Jābāla Upaniṣad passage beginning with the words “paramahaṁsānām", the nirapekṣa devotees are specifically described. When the gṛhasthas are singled out it is because the duties of the other āśramas are all contained in the gṛhastha- āśrama. Still, the Upaniṣad clearly says, "On the day one turns with distaste from the world, on that day one should become a wandering sannyāsī." This means that when one sincerely renounces the world one should at once accept sannyāsa. In this way the idea that the gṛhastha-āśrama is the only proper āśrama is refuted. Whether one still has material desires or one has lost all taste for material things determines whether one should accept the gṛhastha-āśrama or the sannyāsa- āśrama. Still, when a person has peacefulness, self-control, tolerance, and other

virtues, he may be within the varṇāśrama-dharma, or he may be above varṇāśrama- dharma, he will certainly attain transcendental knowledge. This has been clearly explained. Adhikaraṇa 14 The Secret of Transcendental Knowledge Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now it will be said that transcendental knowledge is a great secret. In Śvetāśvatara Upaniṣad (6.22) it is said: vedānte paramaṁ guhyaṁ purā-kalpe pracoditam nāpraśāntāya dātavyaṁ nāputrāyāśiṣyāya vā "This, the supreme secret of Vedic literature, should not be spoken to one who is not peaceful or in control of his senses, nor to one who is not a dutiful son or an obedient disciple." Saṁśaya (doubt): Should transcendental knowledge be taught to everyone or should it not? Pūrvapakṣa (the opponent speaks): Out of compassion the teacher does not distinguish between who is fit and who is not fit to receive transcendental knowledge. He reveals the truth to all. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 50 anāviṣkurvann anvayāt anāviṣkurvan—not manifesting; anvayāt—because of tradition.

सूत्रम्: अनाविष्कुर्वन्नन्वयात् ॥ (वे शिष्य-परम्परा के नियम के कारण ज्ञान प्रकट नहीं करते हैं।) श्रील बलदेव विद्याभूषण विरचित तात्पर्य: यहाँ "अनाविष्कुर्वन्" शब्द का अर्थ है, "वह दिव्य ज्ञान की शिक्षा सबको प्रकट रूप से नहीं देता।" ऐसा क्यों है? सूत्र स्पष्ट करता है: "अन्वयात्" (शिष्य-परम्परा की विधि के कारण)। यह बात श्वेताश्वतर उपनिषद् के पूर्वोक्त प्रमाण से स्पष्ट घोषित है। कमलनयन स्वयं भगवान् श्रीकृष्ण ने इन शब्दों में इसे व्यक्त किया है (श्रीमद्भगवद्गीता १८.६७): इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ "यह गुह्य ज्ञान कभी भी उसे नहीं बताना चाहिए जो तपस्या से हीन हो, जो भक्त न हो, जो श्रवण-सेवा में तत्पर न हो, अथवा जो मुझसे ईर्ष्या रखता हो।" जब यह ज्ञान सुपात्र को दिया जाता है, तो यह दिव्य ज्ञान फलप्रद होता है; किन्तु जब यह अपात्र को दिया जाता है, तो यह फल उत्पन्न नहीं करता। यह श्वेताश्वतर उपनिषद् (६.२३) में व्याख्यायित है: यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ । . . . "जिन महापुरुषों की भगवान् में परा भक्ति है और जैसी भगवान् में है वैसी ही गुरु में है, उन महात्माओं के हृदय में ही वैदिक ज्ञान के समस्त गूढ़ अर्थ स्वतः प्रकाशित होते हैं।" छान्दोग्य उपनिषद् (८.७.१–८.१५.१) में इन्द्र और विरोचन की कथा आती है कि उन दोनों को ही आत्मज्ञान का उपदेश दिया गया था। तथापि, विरोचन एक उपयुक्त शिष्य नहीं था, इसलिए वह इसे यथार्थ रूप से नहीं समझ सका। अतः यह दिव्य ज्ञान उन्हीं को सिखाना चाहिए जो इसे समझने में समर्थ हों। उन्हें नहीं सिखाना चाहिए जो असमर्थ हों। जो श्रद्धालु हैं तथा शास्त्रों को स्वीकार करते हैं, वे ही इसे समझने में सक्षम होते हैं। अधिकरण १५

Attaining Transcendental Knowledge in This Lifetime Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now will be considered the time when transcendental knowledge is manifested. Viṣaya (the subject to be discussed): The stories of Naciketa, Jābāla, and Vāmadeva will be discussed here. Saṁśaya (doubt): Is transcendental knowledge manifested in this life or the next? Pūrvapakṣa (the opponent speaks): It is manifested in the very lifetime that one strives to attain it. This is because a person striving for knowledge thinks, "Let me attain it in this lifetime." Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 51 aihikam aprastuta-pratibandhe tad darśanāt aihikam—in the presrnt life; aprastuta—not manifested; pratibandhe— impediment; tat—that; darśanāt—from seeing. In the absence of obstacles it is in this life. That is so because of scriptural revelation. Purport by Śrīla Baladeva Vidyābhūṣaṇa When there is no obstacle, transcendental knowledge is manifested in this lifetime. When there is an obstacle it is manifested in another lifetime. Why is that? The sūtra explains, "tad darśanāt" (That is so because of scriptural revelation). In Kaṭha Upaniṣad (2.3.18) it is said: mṛtyu-proktāṁ naciketo 'tha labdhvā vidyām etāṁ yoga-vidhiṁ ca kṛtsnam

brahma-prāpto virajo 'bhūd vimṛtyur anyo 'py evaṁ yo vidadhyātmam eva "Learning from Yamarāja the truth of transcendental knowledge and yoga practice, Naciketa attained the Supreme Personality of Godhead. He became free of the contamination of material life. He became free from death. Anyone else who truly knows the Supreme Personality of Godhead also becomes like Naciketa." This text shows that transcendental knowledge can be manifested in one lifetime. Sometimes, however, a person strives for transcendental knowledge but attains it only in another lifetime. An example of this is seen in Bṛhad-āraṇyaka Upaniṣad (1.4.10). When the obstacles are not great and the endeavor is very powerful, one can attain transcendental knowledge in one lifetime. Naciketa and the king of Sauvīra are examples of this. But when the obstacles are very powerful, then transcendental knowledge may have to wait for another birth, even though one may have performed great yajñas and austerities, given charity, and developed peacefulness, self-control, and a host of other virtues. This is confirmed in the following words of Bhagavad-gītā (6.37-45): "Arjuna said: O Kṛṣṇa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?* "O mighty-armed Kṛṣṇa, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?* "This is my doubt, O Kṛṣṇa, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.* "The Supreme Personality of Godhead said: Son of Pṛthā, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world. One who does good, My friend, is never overcome by evil.* "The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.* "Or (if unsuccessful after long practice of yoga) he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.* "On taking such a birth, he revives the divine consciousness of his previous life, and he tries to make further progress in order to achieve complete success, O son of Kuru.* "By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles, even without seeing them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures.* "And when the yogī engages himself with sincere endeavor in making further