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

Therefore, worship of the Lord is something different from mere academic knowledge of the Vedas. Therefore genuine transcendental knowledge means direct perception of the Lord, a perception attained by engaging in devotional service. This knowledge brings with it the attainment of the real goal of human life. In the Taittirīya Āraṇyaka (Mahā-Nārāyaṇa Upaniṣad 10.6, and Muṇḍaka Upaniṣad 3.2.6) it is said: vedānta-vijñāna-suniścitārthāḥ sannyāsa-yogāt yatayaḥ śuddhatvāḥ te brahmaloke tu parānta-kāle parāmṛtāt parimucyanti sarve "Wise with the knowledge taught in the Vedas, renounced, and pure in heart, the great souls go to Brahmaloka. When the time comes for the universe's end, they all become liberated and go to the spiritual world." Therefore renunciation of the world and academic knowledge of the Vedas are both subordinate parts of transcendental knowledge of the Supreme. In Śrīmad- Bhāgavatam (1.2.12) it is said: tac-chraddadhānā manayo jñāna-vairāgya-yuktayā paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā "The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes the Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti."* Here someone may object: The activities of devotional service employ the body, words, and mind. In the trance of meditation it is possible to directly see the Supreme Lord with the mind, but how is it possible to directly see the Lord when the body and words are engaged in worship, japa, or other similar activities? If this objection is raised, then I reply: Devotional service is naturally filled with transcendental knowledge and bliss. In the Śruti-śāstra it is said: sac-cid-ānandaika-rase bhakti-yoge tiṣṭhati "Devotional service is eternal and full of transcendental knowledge and bliss." If this were not so then devotees would not have the power to conquer the