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

described. Saṁśaya (doubt): Should all the qualities of the Lord be combined together in the devotees' meditation, or should they not be combined in that way? Pūrvapakṣa (the opponent speaks): The qualities of the Lord should not be combined in meditation, for there is not evidence to say that this should be done. Because it is not said in scripture that all the qualities of the Lord should be combined in meditation, therefore they should not be so combined. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 12 ānandādayaḥ pradhānasya ānanda—bliss; ādayaḥ—beginning with; pradhānasya—of the Supreme. Of the Supreme those qualities that begin with bliss. Purport by Śrīla Baladeva Vidyābhūṣaṇa The transcendental qualities of the Supreme Personality of Godhead, such as His bliss and knowledge, and His paternal affection for they who take shelter of Him, are all described in the Śruti-śāstra. These qualities should all be combined in the devotees' meditation, for all together they increase the devotees' thirst to attain the Lord. Adhikaraṇa 7 The Supreme Lord Is Full of Bliss Introduction by Śrīla Baladeva Vidyābhūṣaṇa

विषयः — श्रुतिशास्त्रेषु प्रतिपादितं यत् परब्रह्म परमपुरुषः आनन्दमयः अस्ति, तस्य शिरः प्रभृत्यवयवाः अपि दिव्यपरमानन्दस्वरूपाः सन्ति। तैत्तिरीयोपनिषदि (२.५.१) उक्तम् — श्रुतिः — «तस्य प्रियमेव शिरः» हिन्दी-अनुवादः — "परमपुरुषः भगवान् पक्षिरूपेण कल्पितः, यस्य प्रियमेव मस्तकम् अस्ति।" संशयः — किं भगवतः एते प्रियशिरस्त्वादि-धर्माः सर्वासु उपासनासु अनुचिन्तनीयाः, अथवा न अनुचिन्तनीयाः? पूर्वपक्षः — पूर्वस्मिन् अधिकरणे सिद्धं यत् आनन्दादयः ब्रह्मधर्माः सर्वविद्यासु उपसंहर्तव्याः। तैत्तिरीयोपनिषदि प्रतिपादितं 'प्रियम्' अपि आनन्दादभिन्नमेव, अतः प्रियशिरस्त्वादि-धर्माः अपि सर्वासु भगवदुपासनासु संगृह्येरन्। सिद्धान्तः — अस्य परिहारार्थं सूत्रकारः भगवान् बादरायणः आह — सूत्रम् १३ प्रियशिरस्त्वाद्यप्राप्तिरुपचयापचयौ हि भेदे ॥ १३ ॥ पदविभागः एवं पदार्थः — प्रिय — सुखम्, आनन्दः ; शिरः — मस्तकम् ; त्वादि — शिरस्त्व-प्रभृतयः धर्माः ; अप्राप्तिः — सर्वासु उपासनासु अननुवृत्तिः (न उपसंहारः) ; उपचय-अपचयौ — वृद्धिः ह्रासः च ; हि — यतः ; भेदे — अङ्गाङ्गिभेदे अथवा अवयवभेदे सति ॥ सूत्रार्थः (हिन्दी अनुवाद) — प्रियशिरस्त्वादि-धर्माणां सर्वविद्यासु उपसंहारो न भवति, यतो हि अवयवभेदे सति उपचयः (वृद्धिः) अपचयः (ह्रासः) च प्रसज्येत। श्रील-बलदेव-विद्याभूषण-विरचित-गोविन्दभाष्यस्य तात्पर्यम् — भगवतः शिरः प्रियस्वरूपम्, दक्षिणपक्षः मोदः, उत्तरपक्षः प्रमोदः इत्यादयः रूपाः सर्वासु उपासनासु न उपसंहर्तव्याः। सच्चिदानन्दघनः श्रीभगवान् विष्णुः वस्तुतः नराकार-स्वरूपः अस्ति, न तु पक्षिस्वरूपः (यथा तैत्तिरीयोपनिषदः अस्मिन् प्रकरणे रूपकत्वेन कथितम्)। अपि च, तैत्तिरीयोपनिषदि वर्णितः अयं पक्षि-सङ्कल्पः केवलं बुद्धेः सुगमावबोधाय कल्पितः, न तु परमार्थतः ब्रह्मणः स्वरूपभेदः।

composed of happiness and joy that increase and decrease. Thus there is a difference. The Lord is not like that. His happiness never increase or decreases. Thus the qualities described in this passage of Taittirīya Upaniṣad should not be included in every meditation on the Lord. Sūtra 14 itare tv artha-sāmānyāt itare—others; tu—but; artha—of result; sāmānyāt—because of equality. But others because of the sameness of the result. Purport by Śrīla Baladeva Vidyābhūṣaṇa However other passages of Taittirīya Upaniṣad, such as 2.5.1 (tasmād vā etasmāt. . . The Supersoul is full of bliss. From Him this world has come.), 2.6.2 (so 'kāmayata. . . The Supreme Personality of Godhead desired: I shall become many. I shall father many children.), and 2.8.1 (bhīṣāsmāt. . . Out of fear of the Supreme Lord the wind blows and the sun rises.), which appear both before and after Taittirīya Upaniṣad 2.5.1, and which describe the Supreme Personality of Godhead's all-pervasiveness, spiritual bliss, creation of the material universes, supreme power and opulence, and many other of the blissful Supreme Lord's transcendental qualities, may be included in the devotees' meditations. Why is that? The sūtra explains: "artha-sāmānyāt" (because of the sameness of the result). Meditation on the Lord's qualities, such as His supreme power, His opulences, His friendliness to all, His being the shelter of all, and His granting liberation, qualities described in the Vedānta scriptures, brings liberation as its result. Therefore one should meditate on these qualities of the Lord. Here someone may ask: Why is the Supreme Personality of Godhead described as a bird in Taittirīya Upaniṣad 2.5.1? In the Kaṭha Upaniṣad it is said: ātmānaṁ rathinaṁ viddhi "Know that the soul is the chariot driver." In this way the soul is described as the chariot driver and the material body is described as the chariot. The purpose of this little parable in the Kaṭha Upaniṣad is to teach that the devotees should diligently control their senses. However, in this

parable of the bird in Taittirīya Upaniṣad 2.5.1 no purpose is anywhere to be seen. What is the purpose then? The Vedas do not speak parables without a purpose behind them. Fearing that someone may speak these words, the author of the sūtras next proceeds to explain the meaning of this parable of the bird. Sūtra 15 ādhyānāya prayojanābhāvāt ādhyānāya—for meditation; prayojana—other purpose; abhāvāt—because of the absence. Because of the absence of another purpose, it is for meditation. Purport by Śrīla Baladeva Vidyābhūṣaṇa This sūtra means, "This parable is meant for meditation. This is so because of the absence of another purpose." The word "ādhyāna" here means "meditation". This is the meaning. In Taittirīya Upaniṣad (2.1.2) it is said: brahma-vid āpnoti param "One who knows the Supreme attains the Supreme." The Supreme is manifested in two ways: 1. in His original form, and 2. in the forms of His pastime incarnations. In His original form the Lord has the names Nārāyaṇa, Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha. They whose intelligence is firmly anchored in the world of matter find it very difficult to meditate on the Lord, who is spiritual, blissful, and all-pervading. Therefore, in order that the conditioned souls may more easily understand the Lord, the Taittirīya Upaniṣad describes the blissful Lord in this parable of "a bird whose head is pleasure". In this way the conditioned souls attain elevated spiritual intelligence and are able to meditate on the Supreme directly. Meditation on the annamaya-puruṣa feature of the Lord is given in Taittirīya Upaniṣad 2.1.2. Meditations on the prāṇamaya, manomaya, and vijñānamaya- puruṣas are given in Taittirīya Upaniṣad 2.2.1, and meditation on the Ananadamaya-puruṣa feature of the Lord is given in Taittirīya Upaniṣad 2.5.1. These five aspects of the Supreme need not always been included in every

meditation on the Supreme. Here someone may object: The Supreme is one. There is no basis for your statement that the Supreme is five. To this objection the answer is given: In the Gopāla-tāpanī Upaniṣad it is said: eko 'pi san bahudhā vibhāti "Although He is one, the Supreme Lord appears in many forms." In the Śruti-śāstra it is said: ekaṁ santaṁ bahudhā dṛśyamānam "Although He is one, the Supreme Personality of Godhead is seen to be many." In the Catur-veda-śikhā it is said: sa śiraḥ sa dakṣiṇaḥ pakṣaḥ sa uttara-pakṣaḥ sa ātmā sa pucchaḥ "He is the head. He is the right wing. He is the left wing. He is the Self. He is the tail." In the Bṛhat-saṁhitā it is said: śiro nārāyaṇaḥ pakṣo dakṣiṇaḥ savya eva ca pradyumnaś cāniruddhaś ca san deho vāsudevakaḥ nārāyaṇo 'tha san deho vāsudevaḥ śiro 'pi vā pucchaṁ saṅkarṣaṇaḥ prokta eka eva ca pañcadhā aṅgāṅgitvena bhagavān krīḍate puruṣottamaḥ aiśvaryān na virodhaś ca cintyas tasmin janārdane atarkye hi kutas tarkas

tv apramaye kutaḥ pramā "Nārāyaṇa is the head. Pradyumna and Aniruddha are the right and left wings. Vāsudeva is the torso. Or, Nārāyaṇa is the torso, and Vāsudeva is the head. Saṅkarṣaṇa is the tail. In this way the one Supreme Personality of Godhead is manifested in five ways. In this way the Supreme Personality of Godhead enjoys pastimes as both the limbs and the possessor of the limbs. The Lord's power and opulence have no limit. He is inconceivable. How can mere logic grasp Him? He is immeasurable. How can He be measured?" Sūtra 16 ātma-śabdāc ca ātma—ātmā; śabdāt—from the Śruti-śāstra; ca—also. Also because the Śruti-śāstra employs the word "ātmā". Purport by Śrīla Baladeva Vidyābhūṣaṇa In Taittirīya Upaniṣad 2.5.1 the bird is described as "ātmā" (the Supreme). For this reason the bird here cannot be an ordinary bird with wings, a tail, and other like features. The bird here is a parable. Sūtra 17 ātma-gṛhītir itara-vad uttarāt ātma—ātma; gṛhītiḥ—understanding; itara—others; vat—like; uttarāt—from the following. "Ātmā" here means "consciousness". Because of the following it is like the others. Purport by Śrīla Baladeva Vidyābhūṣaṇa

अधिकरणम् — आनन्दमयाधिकरणम् (वेदान्तसूत्रम् १.१.१२-१९) पूर्वपक्षः — अत्र कश्चिद् आशङ्केत — तैत्तिरीयोपनिषदि (२.२.३) श्रूयते — «अन्योऽन्तर आत्मा प्राणमयः» इति । तत्र अचेतने जडेऽपि आत्मशब्दः प्रयुक्तः, जीवे चापि प्रयुज्यते । तथा तैत्तिरीयोपनिषदि (२.५.१) पठ्यते — «अन्योऽन्तर आत्मानन्दमयः» इति । तदेवं जडाजडपुरुषेषु आत्मशब्दस्य प्रयुक्तत्वात् कथं नाम अयं सर्वव्यापिनं सर्वज्ञं परं ब्रह्मैव प्रतिपादयतीति निश्चीयेत ? पूर्वपक्ष-भाषानुवादः — यहाँ कोई शङ्का कर सकता है कि तैत्तिरीय उपनिषद् (२.२.३) में कहा गया है — «अन्योऽन्तर आत्मा प्राणमयः» (इसके भीतर दूसरा आत्मा प्राणमय है) । यहाँ 'आत्मा' शब्द का प्रयोग जड़ तत्त्व के लिए हुआ है और इसका प्रयोग व्यष्टि जीवात्माओं के लिए भी होता है । उसी प्रकार तैत्तिरीय उपनिषद् (२.५.१) में कहा गया है — «अन्योऽन्तर आत्मानन्दमयः» (इसके भीतर दूसरा आत्मा आनन्दमय है) । जब 'आत्मा' शब्द इस प्रकार विभिन्न पुरुषों (अन्नमय, प्राणमय, मनोमय, विज्ञानमय आदि) के लिए प्रयुक्त हुआ है, तो यह कैसे कहा जा सकता है कि यहाँ 'आत्मा' शब्द सर्वव्यापी, सर्वज्ञ परम पुरुष भगवान् का ही वाचक है ? सिद्धान्तभाष्यम् — अत्रोच्यते — अत्र 'आत्मा' इति शब्दः सर्वव्यापिनं सर्वज्ञं परमपुरुषमेवाभिधत्ते । यतः शास्त्रेषु अन्यत्र बहुषु स्थलेषु अयमेव शब्दः परमपुरुषे रूढः प्रसिद्धश्च दृश्यते । यथा च श्रुतिशास्त्रे (ऐतरेयोपनिषदि १.१.१) उक्तम् — «आत्मा वा इदमेक एवाग्र आसीत्» इति । सिद्धान्त-भाषानुवादः — इसके उत्तर में कहते हैं — यहाँ 'आत्मा' शब्द का अर्थ सर्वव्यापी, सर्वज्ञ परमेश्वर (परब्रह्म) ही है । ऐसा इसलिए है क्योंकि शास्त्र के अन्य अनेक स्थलों पर इस शब्द का प्रयोग इसी अर्थ में किया गया है । उदाहरणार्थ, श्रुतिशास्त्र में कहा गया है — «आत्मा वा इदमेक एवाग्र आसीत्» (सृष्टि के प्रारम्भ में केवल एक अद्वितीय परमेश्वर ही विद्यमान थे) । हेतुविचारः (उत्तरात्) — कथमत्र 'आत्मा' शब्दः परमपुरुषपरक एव ज्ञायते ? सूत्रकारः स्पष्टयति — 'उत्तरात्' (उत्तरवाक्यपर्यालोचनात्) । अस्य पक्षिणः (आनन्दमयस्य रूपकस्य) वर्णनानन्तरं तैत्तिरीयोपनिषदि (२.६.२) इदं वचनमाम्नायते — «सोऽकामयत । बहु स्यां प्रजायेयेति ।» हेतु-भाषानुवादः — यहाँ 'आत्मा' शब्द भगवान् का ही वाचक क्यों है ? सूत्रकार स्पष्ट करते हैं — 'उत्तरात्' (परवर्ती प्रसंग के कारण) । पक्षी-रूपक के वर्णन के पश्चात् तैत्तिरीय उपनिषद् (२.६.२) में यह वचन आता है — «सोऽकामयत बहु स्यां प्रजायेयेति» (उस परमेश्वर ने सङ्कल्प किया कि मैं बहुत हो जाऊँ, मैं विविध रूपों में प्रकट होऊँ) । निष्कर्षः एवं उपसंहारः — अतः पक्षिरूपकानन्तरं समाम्नातम् इदं वाक्यं दृढं प्रमाणीकरोति यद् आनन्दमयः पक्षी साक्षात् परमपुरुषः परब्रह्मैव, न त्वन्यः कश्चित् । तस्मात् पक्षिरूपके वर्णितः आत्मा परमेश्वराद् भिन्नो भवितुं नार्हति । अतएव तस्य पक्षिरूपकस्य प्रयोजनं परमेश्वरस्यैव उपासनार्थं ध्यानसौकर्यार्थं च वर्तते । एतदेव समुचितं समीचीनं च व्याख्यानमिति सिद्धम् । निष्कर्ष-भाषानुवादः — अतएव पक्षी के रूपक के बाद आने वाला यह वाक्य सिद्ध करता है कि उस वर्णन में उल्लिखित आनन्दमय पक्षी निश्चित रूप से परमेश्वर ही हैं । इस प्रकार यह सम्भव नहीं है कि उस रूपक का पक्षी परमेश्वर न हो । इसलिए उस रूपक का प्रयोजन केवल परमेश्वर के ध्यान तथा उपासना में सहायता प्रदान करना है । यही इसकी सर्वथा युक्तिसङ्गत एवं यथार्थ व्याख्या है ।

Sūtra 18 anvayād iti cet syād avadhāraṇāt anvayāt—because of the connotation; iti—thus; cet—if; syāt—may be; avadhāraṇāt—because of the understanding. If it is said, "This inference cannot be made," then I reply, "It is right, for that is the understanding here". Purport by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: It is not possible to conclude, merely on the strength of the following passages, that the word "ātma" here refers to the Supreme Personality of Godhead. After all, in the previous passages the word "ātmā" referred to inanimate matter as well as the individual spirit souls. If this is said, then the sūtra replies: "syāt" (It is right.) This means: It is right that the word “ātmā" here refers to the all-pervading, all-knowing Supreme Personality of Godhead. Why is that? The sūtra explains: “avadhāraṇāt" (for that is the understanding here). In the previous passages the word "ātmā" clearly referred to the Supreme Personality of Godhead. There it was said (Taittirīya Upaniṣad 2.5.1): tasmād vā etasmād ātmanaḥ "The Supersoul is full of bliss. From Him this world has come." To interpret the word "ātmā" in any other way would do violence to the meditation described in this passage about the Ānandamaya-puruṣa. In this passage, passing over the prāṇamaya-puruṣa and the other puruṣas, one comes to rest at the description of the Ānandamaya-puruṣa, who is certainly the Supreme Personality of Godhead. As one may point to the star Arundhatī by first pointing to other stars as reference points, so the description of these other ātmās is meant to lead the reader to the Ānandamaya-puruṣa, who is the Supreme. Thus the passages that precede and follow the parable of the bird clearly show that the ātmā here is the Supreme Personality of Godhead. Thus it is proved without doubt.

Adhikaraṇa 8 The Supreme Personality of Godhead Is the Father Introduction by Śrīla Baladeva Vidyābhūṣaṇa Here the author of the sūtras begins his description of other qualities of the the Supreme Lord, such as the Lord's being the father of all. Viṣaya (the subject to be discussed): In the Śruti-śāstra it is said: mātā pitā bhrātā nivāsaḥ śaraṇaṁ suhṛd gatir nārāyaṇaḥ "Lord Nārāyaṇa is our mother, father, brother, home, shelter, friend, and goal." In the Jitānta-stotra, Chapter One, it is said: pitā mātā suhṛd bandhur bhrātā putras tvam eva me vidyā dhanaṁ ca kāmaś ca nānyat kiñcit tvaya vinā "O Supreme Lord, You are my father, mother, friend, kinsman, brother, son, knowledge, wealth, and desire. I have nothing else but You." In the Jitānta-stotra, in the middle and end, it is said: janma-prabhṛti dāso 'smi śiṣyo 'smi tanayo 'smi te tvaṁ ca svāmī gurur mātā pitā ca mama mādhava "O Lord Mādhava, from the time of my birth I have been Your servant, disciple, and son. You are my master, guru, mother, and father." Saṁśaya (doubt): Should the devotees meditate on the Lord as their father, son, friend, and master, or should they not meditate in that way?

Pūrvapakṣa (the opponent speaks): The Śruti-śāstra explains: ātmety evopāsīta "One should worship the Supreme Lord." That is how one should meditate on the Lord. One should not meditate on Him as one's father or in these other ways. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 19 kāryākhyānād apūrvam kārya—result; ākhyānāt—because of the statement; a—like; pūrvam—what was before. Because of the description of the result it is like the former. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here the word "pūrva" means "the previous qualities, such as being full of bliss". The word “apūrva" means "the qualities, such as being the father, that are like these previous qualities". The devotees should meditate on these qualities. Why? The sūtra explains: "kāryākhyānād" (Because of the description of the result). The result here is the result attained by worshiping the Lord with love. This is explained in Śvetāśvatara Upaniṣad (5.14): bhāva-grahyam anīḍākhyam "The spiritual Supreme Personality of Godhead is attained only by love." The Supreme Personality of Godhead Himself declares (Śrīmad-Bhāgavatam 3.25.38): yeṣām ahaṁ priya ātmā sutaś ca

sakhā guruḥ suhṛdo daivam iṣṭam "Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor, and Supreme Deity, they cannot be deprived of their possessions at any time."* Therefore, as the devotees meditate on the Lord as full of transcendental bliss, so they should also meditate on Him as their father or other relative. The idea that the Śruti-śāstra's declaration "ātmety evopāsīta" (One should worship the Supreme Lord) means that one should not think of the Lord as one's father has already been refuted in this book. Adhikaraṇa 9 One Should Meditate on the Transcendental Form of the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya (the subject to be discussed): Now begins a discussion of the truth that one should meditate on the Supreme as having a form. In the Bṛhad-āraṇyaka Upaniṣad (1.4.7) it is said: ātmety evopāsīta" "One should worship the Supreme Lord." In the Bṛhad-āraṇyaka Upaniṣad (1.4.15) it is also said: ātmānam eva lokam upāsīta "Everyone should worship the Supreme Lord." In the Gopāla-tāpanī Upaniṣad (1.8-10) it is said: tad u hovāca hairaṇyo gopa-veśaṁ abhrābhaṁ taruṇaṁ kalpa-drumāśritam. tad iha ślokā bhavanti. sat-puṇḍarīka. . .

"Brahmā said: The Supreme Personality of Godhead is a cowherd boy. His complexion is like a monsoon cloud. He stays under a desire tree. The following verses describe Him: His eyes are like lotus flowers. . . " After thus describing the form of the Supreme Lord, the Gopāla-tāpanī Upaniṣad (1.10) concludes: cintayaṁś cetasā kṛṣṇaṁ mukto bhavati saṁsṛteḥ. "Meditating on Lord Kṛṣṇa in this way, a person becomes free from the cycle of repeated birth and death." Saṁśaya (doubt): Does one attain liberation by worshiping the Lord in His formless feature or by worshiping the Lord in His feature with a form? Pūrvapakṣa (the opponent speaks): One should worship the Lord in His formless feature. Only in that way will one attain liberation. Only by meditating on the Lord with undivided attention does one attain liberation. Because in the form of the Lord there are eyes and many other different limbs and features of the Lord it is not possible to give undivided attention to any of them, and therefore it is not possible to attain liberation by meditating on the form of the Lord. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 20 samāna evaṁ cābhedāt samānaḥ—equal sentiment; evam—thus; ca—although; abhedāt—because of not being different. Although it is not divided in that way, because of non-difference. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "ca" here means "although". Although the Lord's eyes and other bodily features and limbs are all different, still they leave the same impression on

मूल संस्कृत उद्धरण (Devanagari Recension of Sanskrit Texts on this Page):

• गोपालतापिन्युपनिषत् (१.१०):

  चिन्तयंश्चेतसा कृष्णं मुक्तो भवति संसृतेः ॥

• ब्रह्मसूत्रम् (३.३.२०):

  समान एवं चाभेदात् ॥ २० ॥

the mind. The features of the Lord are like golden statues, which although present in a great variety of forms, still, because they are all made of gold, leave the same impression on the mind. Why is that? the sūtra explains: "abhedāt" (because of non-difference). This means, "because the Lord's eyes and other features and limbs are not different from His soul or self". For this reason, by worshiping the form of the Supreme Lord one attains liberation. If this were not so then the description in Gopāla-tāpanī Upaniṣad (1.10), “cintayaṁś cetasā kṛṣṇaṁ mukto bhavati saṁsṛteḥ" (Meditating on the form of Lord Kṛṣṇa in this way, a person becomes free from the cycle of repeated birth and death.) would not be true. In the Smṛti- śāstra it is said: satya-jñānānantānanda-mātraika-rasa-mūrtayaḥ "The forms of the Supreme Lord are undivided. They are all full of eternity, knowledge, infinity, and bliss." In this way it is said that although the Lord's forms present a very wonderful variety, still They are all one in essence. Although this truth was also described in sūtra 3.2.14, the merciful teacher of Vedānta repeats the same teaching so this very difficult topic may be clearly understood. In this section the truth that one should meditate on all the qualities of the different forms of the Lord has been explained. Now will be considered the nature of the qualities the Lord manifests in His āveśa incarnations, where He gives special powers to certain individual souls. In the Chāndogya Upaniṣad (7.1.1 and 3) it is said: adhīhi bhagavan iti hopasasāda sanat-kumāraṁ naradas taṁ hovāca. . . taṁ māṁ bhagavān śokasya pāraṁ tārayatu. "Nārada approached Sanat-kumāra and said, `O master, please teach me. . . O master, please take me across this ocean of grief'." Sanat-kumāra and some other individual spirit souls are śakty-āveśa-avatāras of the Lord. This means that the Lord has empowered them with knowledge or certain other virtues. That is why Sanat-kumāra is here addressed as "bhagavān" (master). Saṁśaya (doubt): Should one meditate on these great devotees as having all the transcendental qualities of the Supreme Lord or should one not meditate on them in that way? The author of the sūtras here considers this question. First He gives the positive view.

Sūtra 21 sambandhād evam anyatrāpi sambandhāt—because of the touch; evam—thus; anyatra—in others; api—also. Because of His touch it is like this in others also. Purport by Śrīla Baladeva Vidyābhūṣaṇa All the qualities of the Lord are present in the four Kumāras and the other śakty-āveśa-avatāras. Why is that? The sūtra explains: "sambandhāt" (because of His touch). As fire transforms an iron rod, so the touch of the Supreme Lord transforms these great devotees. Now the author of the sūtras gives the negative view. Sūtra 22 na vāviśeṣāt na—not; vā—or; aviśeṣāt—because of non-difference. Or not, because of non-difference. Purport by Śrīla Baladeva Vidyābhūṣaṇa One should not meditate on all the qualities of the Supreme Lord being present in the śakty-āveśa-avatāras. Why is that? The sūtra explains: "aviśeṣāt" (because of non-difference). This means that even though the Lord has given them special powers, they remain individual spirit souls. They are not fundamentally different from other individual spirit souls. The word "vā" (or) here hints that because they are very dear to the Lord, these souls should be treated with great respect.

Sūtra 23 darśayati ca darśayati—reveals; ca—and. It also reveals it. Purport by Śrīla Baladeva Vidyābhūṣaṇa This truth is revealed in the Chāndogya Upaniṣad (7.1.3), for Nārada Muni, who is here seeking the truth, is himself a śakty-āveśa-avatāra. In this way it is clear that all the qualities of the Lord are not present in the śakty-āveśa-avatāras. Sūtra 24 sambhṛti-dyu-vyāpty api cātaḥ sambhṛti—maintenance; dyu—in the sky; vyāpti—spreading; api—also; ca— and; ataḥ—thus. Therefore maintenance and being present everywhere in the sky also. Purport by Śrīla Baladeva Vidyābhūṣaṇa In this sūtra the words "sambhṛti" and "dyu-vyāpti" are brought together in a samāhāra-samāsa. These two qualities should not be attributed to the śakty-āveśa- avatāras. The reason has been given in the previous sūtra. The reason is the śakty- āveśa-avatāras are individual spirit souls (jīvas). In the Eṇāyanīya recension of the Vedas it is said (Taittirīya Brāhmaṇa 2.4.7.10): brahma jyeṣṭhā vīryā sambhṛtāni brahmāgre jyeṣṭhaṁ divam ātatāna. brahma bhūtānāṁ prathamam tu jajñe. tenārhati brahmaṇā spardhitum kaḥ. "The Supreme Personality of Godhead possesses all powers. The Supreme

Personality of Godhead is present everywhere in the great sky. The Supreme Personality of Godhead is the first of persons. Who can rival the Supreme Personality of Godhead?" In these words the glories of the Supreme Personality of Godhead, beginning with His maintenance of all and His being present everywhere in the great sky, are described. These qualities cannot be ascribed to the individual spirit souls, for they are qualities of the Supreme Personality of Godhead alone. Now the author of the sūtras gives another reason why these qualities cannot be ascribed to the individual spirit souls. Sūtra 25 puruṣa-vidyāyām iva cetareṣām anāmnānāt puruṣa—of the Supreme Personality of Godhead; vidyāyām—in the knowledge (the Puruṣa-sūkta prayers); iva—like; ca—also; itareṣām—of others; anāmnānāt— because of not being mentioned. It is taught of the Supreme Personality of Godhead in the Puruṣa-sūkta prayers, and it is not mentioned of others. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the descriptions of the four Kumāras and other śakty-āveśa-avatāras there is no description of their being the creator and controller of all or of having other qualities that belong to the Supreme Lord alone. For this reason all the qualities of the Supreme Lord should not be ascribed to them. Giving an example of the difference between the individual souls and the Supreme Lord, the sūtra explains: "puruṣa-vidyāyām" (It is taught of the Supreme Personality of Godhead in the Puruṣa-sūkta prayers). The word "ca" (and) here hints, "and in the Gopāla-tāpanī Upaniṣad and other scriptures also". These qualities of the Lord are mentioned in the descriptions of the Lord in these places but they are not mentioned in the descriptions of Kumāras and other śakty-āveśa-avatāras. The śakty-āveśa-avatāras may be compared to iron rods heated by a fire. As iron rods heated by a fire have two natures, so the śakty-āveśa-avatāras may have two natures also. One nature is like the heat generated by the fire. That nature is the specific qualities with which the Lord has empowered the śakty-āveśa-avatāra. They who meditate on these qualities in the śakty-āveśa-avatāra may thus meditate on all the qualities of the Supreme Lord. The other nature is like the iron rod itself. That is the nature of the individual spirit soul who is empowered to be a śakty-

āveśa-avatāra. They who meditate on his qualities may not ascribe to him all the qualities of the Supreme. However, they may meditate on the śakty-āveśa-avatāra's possessing the qualities of a great devotee, such as his being very dear to the Supreme Personality of Godhead. Because He dearly loves them, the Lord accepts the śakty-āveśa-avatāra devotees as His personal associates. That is why in the Śrīmad-Bhāgavatam and other scriptures these great devotees are respectfully addressed as "bhagavān" (lord). However, because they are individual spirit souls, the śakty-āveśa-avatāras are all humble and lowly in comparison to the Supreme Personality of Godhead Himself. This is the proper understanding of their nature. Adhikaraṇa 10 The Ferocity of the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa It has been said that one should meditate on the Supreme, especially by thinking of the Lord's qualities as described in one's own branch of the Vedas. However, it is said that they who desire liberation should not meditate on certain of the Lord's qualities. In the Atharva Veda (8.3.4 and 17) it is said: agne tvaṁ yātudhānasya bhindi "O fiery Lord, please cut Yātudhāna into pieces!" and taṁ pratyañcam arciṣā bidhya marma "O Lord, with Your flames please break open Yātudhāna's heart!" Saṁśaya (doubt): Should one meditate on the Lord as one who cuts others to pieces, or should one not meditate on Him in this way? Pūrvapakṣa (the opponent speaks): Because the Lord becomes violent only to stop the demons, therefore it is proper to meditate on the Lord in this way.

सिद्धान्तः (निष्कर्षः) निम्नलिखित शब्दों में सूत्रकार अपना सिद्धान्त प्रस्तुत करते हैं — सूत्र २६ वेधाद्यर्थभेदात् ॥ २६ ॥ पदच्छेदः एवं पदार्थः — वेध — छेदन, विदारण अथवा हिंसन; आदि — इत्यादि कर्म; अर्थ — फल; भेदात् — भिन्न होने के कारण। सूत्रार्थः — फल का भेद होने के कारण (भगवदुपासना में) छेदन-विदारण आदि आभिचारिक/हिंसक भावों का ग्रहण नहीं होता। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् — अत्र 'न' इति अनुवर्तते। भगवदुपासने शत्रूणां वेध-विदारणादिकं न ग्राह्यम्। कुतः? 'अर्थभेदात्'। अर्थ्यते प्रार्थ्यत इत्यर्थः फलम्, तस्य भेदात्। आभिचारिकमन्त्राणां फलं हि शत्रुवधादिकं हिंसालक्षणम्, भगवदुपासनायास्तु फलं भगवत्प्रीतिलक्षणं कैङ्कर्यम्। साधवः खलु हिंसादि-दोषान् विहाय भगवन्तं भजन्ते। तथा चोक्तं भगवता (भगवद्गीता १३।८) — अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ "मानशून्यता, दम्भहीनता, अहिंसा, क्षमाशीलता, सरलता... यह सब ज्ञान कहा जाता है।" तथा श्रीमद्भागवतेऽपि भगवद्वचनम् (श्रीमद्भागवतम् ११।१०।४) — निवृत्तं कर्म सेवेत प्रवृत्तं मत्परस्त्यजेत् । जिज्ञासायां संप्रवृत्तो नाद्रियेत् कर्मचोदनाम् ॥ "मेरे परायण भक्त को चाहिए कि वह काम्य/सकाम (प्रवृत्त) कर्मों का सर्वथा त्याग करे तथा निष्काम (निवृत्त) धर्म का ही आचरण करे।" भावार्थ (हिन्दी अनुवाद) — इस सूत्र में पूर्वसूत्र से 'न' की अनुवृत्ति समझनी चाहिए। उपासक को चाहिए कि वह भगवान् का चिन्तन दूसरों को काटने, मारने अथवा दण्ड देने वाले हिंसक रूप में न करे। ऐसा क्यों? क्योंकि सूत्र कहता है — 'अर्थभेदात्' अर्थात् फल में भिन्नता होने के कारण। यहाँ 'अर्थ' शब्द का तात्पर्य 'फल' से है। शुद्ध भक्त हिंसा तथा अन्य तामसिक प्रवृत्तियों का परित्याग करते हैं; अतः अभिचार-सम्बन्धी वेधनादि मन्त्रों का उपासना में समावेश नहीं हो सकता।

Adhikaraṇa 11 Meditation on the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya (the subject to be discussed): In the Śvetāśvatara Upaniṣad (1.11) it is said: jñātvā devaṁ sarva-pāśāpahāniḥ kṣīṇaiḥ kleśair janma-mṛtyu-prahāniḥ tasyābhidhyānāt tṛtīyaṁ deha-bhede viśvaiśvaryaṁ kevala āpta-kāmaḥ "By understanding the Supreme Personality of Godhead, a person becomes free from all material bondage, his sufferings perish, and he escapes the cycle of repeated birth and death. By meditating on the Supreme Lord, when one is finally separated from the material body he enters the opulent spiritual world and attains a spiritual body where all his desires are fulfilled." This verse means that by understanding the Supreme Personality of Godhead a person cuts the ropes of false possessiveness that make him think that his body, house, and other things are all his property. Here the scripture glorifies knowledge of the Lord, saying that knowledge destroys the sufferings of repeated birth and death. By understanding the Lord and always meditating on Him, a person becomes free of both gross and subtle material bodies, travels beyond Candraloka and Brahmaloka, and enters the third realm, the realm of the Supreme Personality of Godhead. What is that realm of the Lord like? The scripture explains: it is "viśvaiśvarya" (full of spiritual opulences), it is "kevala" (untouched by matter), and it is "āpta-kāma" (all desires are fulfilled there). Here it is clearly said that this abode is attained by understanding the truth of the Supreme Personality of Godhead, truth taught in the revealed scriptures. Saṁśaya (doubt): Is meditation mandatory or optional? Pūrvapakṣa (the opponent speaks): Meditation is mandatory, for it increases faith and thus fixes the mind on the Lord. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion.

Sūtra 27 hānau tūpāyana-śabda-śeṣatvāt kuśācchanda-stuty-upagānavat tad uktam hānau—in destruction; tu—indeed; upāyana—approaching; śabda—statement; śeṣatvāt—because of being a supplement; kuśa—kuśa grass; ācchanda—according to desire; stuti—prayer; upagāna—song; vat—like; tat—that; uktam—said. But in liberation because of approaching, because of the Śruti-śāstra, and because of the means to the end it is like voluntary kuśa grass, prayers and hymns. This is said. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to begin the refutation of the opponent's argument. When, by understanding the truth of the Supreme Personality of Godhead, a person becomes free from the ropes of matter, such a wise devotee falls in love with the Supreme Personality of Godhead. In that condition he spontaneously meditates on the qualities of the Lord as they are described in the revealed scriptures. He does this as a person voluntarily takes kuśa grass, recites prayers, and sings hymns. As a student, when his daily studies are completed, may of his own accord take kuśa grass in his hand and then recite prayers and sing hymns, so the liberated souls of their own accord meditate on the Supreme Personality of Godhead. This is hinted by the use of the word "abhidhyāna". The reason for this is given in the word "upāyana" (he has approached the Supreme Lord). The word "upāyana" means that he loves the Lord and he has approached the Lord. The word "śabda" means "words of instruction". The word "śeṣatvāt" means "because all these words are the means to attain a specific end". This is described in Bṛhad- āraṇyaka Upaniṣad (4.4.21): tam eva dhīraḥ . . . . "A wise man, aware of the Lord's true nature, should engage his intelligence in the Lord's service. He should not meditate on other things. He should not waste many words speaking of other things." In Śrīmad-Bhāgavatam (3.9.41) the Lord Himself says: pūrtena tapasā yajñair