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

tam eva dhīro vijñāya prajñāṁ kurvīta brāhmaṇaḥ. nānudhyāyed bahūn śabdān vāco viglāpanaṁ hi tat. "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." The Lord Himself explains (Śrīmad-Bhāgavatam 11.20.31): tasmād mad-bhakti-yuktasya yogino vai mad-ātmanaḥ na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyo bhaved iha "For one who is fully engaged in My devotional service, whose mind is fixed on me in bhakti-yoga, the path of speculative knowledge and dry renunciation is not very beneficial."* Adhikaraṇa 12 The Way to Attain Liberation Introduction by Śrīla Baladeva Vidyābhūṣaṇa Thus it has been explained that one should worship and meditate on the Lord as a person who possesses qualities. Now will be described two different ways to worship the Lord. In the Gopāla-tāpanī Upaniṣad it is said: tad u hovāca hairanyo gopa-veśaṁ abhrābham. . . "Brahmā said: The Supreme Lord appears like a cowherd boy, and His complexion is like a monsoon cloud." In the Rāma-tāpanī Upaniṣad it is said:

प्रकृत्या सहितः श्यामः . . . "कुण्डलों और मणियों के हार से विभूषित, श्यामवर्ण, पीतवस्त्रधारी, मस्तक पर जटाजूट धारण किये हुए, शान्त स्वरूप द्विभुज भगवान् राम भगवती सीता के सहित विराजमान हैं।" बृहदारण्यक उपनिषद् (४.४.२२) में कहा गया है: स वा अयमात्मा सर्वस्य वशी सर्वस्येशानः। "वह यह परमात्मा ही सबका नियन्ता, सबका स्वामी और सबका वशी है।" भगवान् के माधुर्य का ध्यान करने से भगवान् की प्राप्ति होती है। यह मार्ग 'रुचि-भक्ति' (रागानुगा भक्ति का मार्ग) कहलाता है। भगवान् के ऐश्वर्य तथा महिमा का ध्यान करने से भी भगवान् की प्राप्ति होती है। यह मार्ग 'विधि-भक्ति' (विधि-विधानों एवं नियमों के अनुशीलन का मार्ग) कहलाता है। संशय: इन दोनों प्रकार के ध्यानों में से कौन-सा श्रेष्ठ है? पूर्वपक्ष: चूँकि इन दोनों प्रकार के ध्यानों का फल अनिश्चित है, अतः किसी को भी इनमें से किसी एक के भी अनुष्ठान की इच्छा नहीं करनी चाहिए। सिद्धान्त: निम्नलिखित वचनों में सूत्रकार (भगवान् बादरायण) अपना सिद्धान्त प्रतिपादित करते हैं— सूत्र २९ छन्दत उभयाविरोधात् ॥ २९ ॥ छन्दतः — स्वेच्छा से; उभय — दोनों में; अविरोधात् — विरोध का अभाव होने से / कोई विरोध न होने के कारण। भगवदिच्छा से (ऐसा नहीं है), क्योंकि इन दोनों में कोई विरोध नहीं है। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य तात्पर्य जिस प्रकार मेंढक दूर से कूदता है (मण्डूकप्लुति न्याय से), उसी प्रकार सूत्र २२ से 'न' पद की इस सूत्र में अनुवृत्ति लानी चाहिए। यहाँ 'छन्दतः' शब्द का अर्थ है, "परमेश्वर की...

Lord's will the way of devotion is divided into two paths". How is that? The sūtra explains: "ubhayāvirodhāt" (for in these two there is no contradiction). This means that the descriptions of these two paths do not exclude each other. This is the meaning. The beginningless and eternally perfect way of devotion flows like a heavenly Ganges river from the Lord's personal associates to the newest beginners in devotional service. Lord Hari wishes that all the spirit souls in the material universes associate with His devotees and voluntarily follow the path of devotion to Him. By following that path they can attain Him. To attain this end one should seek the mercy of a kind madhyama-adhikārī devotee. The madhyama-adhikārī devotee is described in the following words: īśvare tad-adhīneṣu bāliśeṣu dviṣatsu ca prema-maitrī-kṛpāpekṣā yaḥ karoti sa madhyamaḥ "A person who loves the Supreme Lord, befriends the devotees, is merciful to the people in general, and ignores the demons, is a madhyama-adhikārī devotee of the Lord." In this way it is clearly shown that Lord Hari is not cruel, unfair, or unkind. Sūtra 30 gater arthavattvam ubhayathānyathā hi virodhaḥ gateḥ—of the goal; arthavattvam—attainment; ubhayathā—on both; anyathā— otherwise; hi—indeed; virodhaḥ—contradiction. In both ways the goal is attained, for otherwise there would certainly be a contradiction. Purport by Śrīla Baladeva Vidyābhūṣaṇa Both paths lead to the goal. By the path of meditating on the Lord's sweetness and also by the path of meditating on the Lord's glory and opulence, one may attain the goal. The word "artha" here means "the goal of life". The attainment of the Supreme Personality of Godhead is the highest goal of life. That is the meaning. To say this is not so is to contradict the scriptural texts that describe these two paths. The word "hi" (certainly) in this sūtra is evidence that both paths

are equal. One cannot quote sūtra 3.3.6 to say that the methods of these two paths should be combined. These two paths are like the path of the ekāntī devotees, who do not wish to see in the Lord qualities other than those manifested by the Lord's form they have chosen to worship. This will be described in sūtra 3.3.56. Adhikaraṇa 13 The Path of Spontaneous Love Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya (the subject to be discussed): Here the author of the sūtras proves that ruci-bhakti (the path of spontaneous love) is the best. Saṁśaya (doubt): Who is best: one who follows the path of spontaneous love (ruci-bhakti) or one who follows the path of following rules and regulations (vidhi-bhakti)? Pūrvapakṣa (the opponent speaks): Because he carefully follows all the rules, one on the path of vidhi-bhakti is the best. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 31 upapannas tal-lakṣaṇārthopalabdher lokavat upapannaḥ—best; tat—of that; lakṣaṇa—characteristic; artha—of the goal; upalabdheḥ—because of attainment; loka—in the world; vat—like. It is best, because of attainment of the goal that is He who has that nature, as in the world. Purport by Śrīla Baladeva Vidyābhūṣaṇa

A person who worships Lord Hari by following the path of ruci-bhakti is the best, or is the one who has attained the goal of life. Why is that? The sūtra explains: "tal-lakṣaṇārthopalabdheḥ" (for it brings the goal that is He who has that nature). The phrase "He who has that nature" here means, "He who loves His devotees". This refers to the Supreme Personality of Godhead when He manifests His quality of sweetness. Here the word "upalabdheḥ" means “because of independently attaining". Then the author clarifies this by giving an example: “lokavat" (as in the world). The Lord is like a great king who himself comes under the control of an expert and devoted servant. This nature of the Lord does not in any way diminish His supreme independence. This is so because the Lord's being controlled by the love of His devotees is actually a great virtue on His part. This is the meaning. The Supreme Personality of Godhead is attracted by the love of His devotees, and He reveals His own sweetness to the devotees that love Him. Seeing His sweetness, the devotees love Him all the more, and they respond by offering themselves to the Lord. The Lord accepts this offering, and by doing that, He sells Himself to His devotees in exchange for their love. In this way the Lord makes His devotees very exalted and important so they can directly associate with the Lord. Without this it would not be possible for the devotees to see the Lord and associate with Him. Śrīmān Śukadeva Gosvāmī explains (Śrīmad-Bhāgavatam 10.9.21): nāyaṁ sukhāpo bhagavān dehināṁ gopikā-sutaḥ jñānināṁ cātma-bhūtānāṁ yathā bhaktimatām iha "The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is acessible to devotees engaged in spontaneous loving service, but He is not as easily acessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self."* Although the Lord is controlled by all His devotees, He especially places Himself under the control of the devotees filled with spontaneous love for Him. Therefore the path of spontaneous love (ruci-bhakti) is the best of all paths and the devotees who follow this path are the best of all devotees. Adhikaraṇa 14 The Methods of Devotional Service

श्रील बलदेव विद्याभूषण विरचित भूमिका विषयः अब सूत्रकार यह दर्शाते हैं कि भक्ति दो प्रकार की होती है—एकाङ्गी और अनेकाङ्गी। अथर्ववेदीय गोपालतापनी उपनिषद् के प्रथम अध्याय में अष्टादशाक्षर-मन्त्र का निरूपण करते हुए कहा गया है (१.६)— यो ध्यायति रसयति भजति सोऽमृतो भवति ॥ "जो परमेश्वर का ध्यान करता है, उनका रस-आस्वादन (कीर्तन/गुणगान) करता है तथा उनका भजन करता है, वह अमृत (मुक्त) हो जाता है।" संशयः क्या इन तीनों में से किसी एक ही अङ्ग के अनुष्ठान से मुक्ति प्राप्त हो सकती है, अथवा इन तीनों का एक साथ अनुष्ठान करना अनिवार्य है? पूर्वपक्षः उपनिषद् इन तीनों का नामोल्लेख करती है और उनके उपरान्त कहती है कि साधक अमृत हो जाता है। अतः मुक्ति प्राप्त करने के लिए तीनों का ही अनुष्ठान अनिवार्य है। सिद्धान्तः इस विषय में सूत्रकार निम्नलिखित शब्दों में अपना सिद्धान्त प्रतिपादित करते हैं— सूत्र ३२ अनियमः सर्वेषामविरोधाच्छब्दानुमानाभ्याम् ॥ ३२ ॥ पदार्थः अनियमः — कोई नियम (बाध्यता) नहीं है; सर्वेषाम् — सभी के (एकत्र अनुष्ठान का); अविरोधात् — क्योंकि विरोध का अभाव है; शब्दानुमानाभ्याम् — श्रुति और स्मृति के प्रमाणों से। अनुवाद: उन सभी के एकत्र अनुष्ठान का कोई निश्चित नियम नहीं है, क्योंकि श्रुति-शास्त्र और स्मृति-शास्त्र के वचनों से इसमें कोई विरोध नहीं है। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य ऐसा कोई नियम नहीं है कि मुक्ति-लाभ के लिए ध्यान, रस-आस्वादन (कीर्तन) तथा भजन—इन तीनों का ही अनुष्ठान किया जाए। इनमें से किसी एक का भी अनुष्ठान मुक्ति प्रदान करने में समर्थ है। ऐसा क्यों? सूत्र कहता है—"शब्दानुमानाभ्याम्"। इसका अभिप्राय है—"श्रुति और स्मृति के साथ कोई विरोध न होने के कारण।" आगे चलकर गोपालतापनी उपनिषद् में...

Upaniṣad (1.10) it is said: cintayaṁś cetasā kṛṣṇaṁ mukto bhavati saṁsṛteḥ "By meditating on Lord Kṛṣṇa a person becomes liberated from the cycle of repeated birth and death." In the Gopāla-tāpanī Upaniṣad (1.12) it is also said pañca-padaṁ pañcāṅgaṁ japan dyāvābhūmī sūryācandramasau sāgnī "By chanting these five names one attains the Supreme Personality of Godhead, whose potencies are manifested as the heavenly planets, the earth, the sun, the moon, and fire." In Śrīmad-Bhāgavatam (12.3.51) it is said: kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet "Simply by chanting the Hare Kṛṣṇa mahā-mantra one can become free from material bondage and be promoted to the transcendental kingdom."* It is also said: eko 'pi kṛṣṇāya kṛtaḥ pramāṇo daśāśvamedhāvabhṛthair na tulyaḥ daśāśvamedhī punar eti janma kṛṣṇa-pramāṇī na punar-bhavāya "Ten aśvamedhāvabhṛthas are not equal to once bowing down before Lord Kṛṣṇa. One who performs ten aśvamedhas again takes birth. One who bows before Lord Kṛṣṇa never takes birth again." These passages do not in any way oppose the statement of Gopāla-tāpanī Upaniṣad 1.6. If this were so then each scriptural statement affirming that liberation is attained by performing a certain kind of devotional service would have to be rejected. Therefore the statement of Gopāla-tāpanī Upaniṣad (1.6), "He becomes liberated" must be considered to be connected individually to each of the

statements, "He who meditates on the Supreme Personality of Godhead," "He who glorifies the Supreme Personality of Godhead", and “He who worships the Supreme Personality of Godhead". The meaning here is, "If even only one of the many kinds activities of devotional service brings liberation, then how much more effectively will the performance of many kinds of activities in devotional service bring one to liberation?" This is a hint pointing to the nine activities of devotional service, beginning with hearing and chanting about the Lord. Here someone may object: Is it not so that the Śruti-śāstras teach that liberation is attained by meditation alone? In the Bṛhad-āraṇyaka Upaniṣad (4.5.6 and 2.4.5) it is said: ātmā vā are draṣṭavyaḥ "In a trance of meditation one should gaze on the Supreme Personality of Godhead." Therefore how can it be said that liberation is attained by other methods, such as chanting the glories of the Lord? To this I reply: Chanting the glories of the Lord and the other activities of devotional service are woven together with meditation on the Lord. They are not separate. Therefore when one chants the Lord's glories or performs other activities of devotional service, meditation on the Lord is also present, and when one meditates on the Lord, chanting the Lord's glories and the other activities of devotional service are also present. Here someone may object: It is not correct to say that one can attain liberation simply by understanding the truth about the Supreme Personality of Godhead. Although they are perfect in knowledge of the Lord, Brahmā, Śiva, Indra, and the other demigods still remain in the material world. Indeed it is even seen that sometimes they oppose the Lord's desires. If this is said, then the author of the sūtras gives the following reply. Sūtra 33 yāvad-adhikāram avasthitir ādhikārikāṇām yāvat—as long as; adhikāram—the post; avasthitiḥ—the situation; ādhikārikāṇām—of they who hold the posts.

The office-holders stay for the duration of their terms in office. Purport by Śrīla Baladeva Vidyābhūṣaṇa We do not say that everyone who has perfect knowledge of the Supreme Personality of Godhead at once attains liberation. However, their accumulated past karma is all destroyed by their knowledge of the Lord, and their present actions also bear no karmic result. When the term of life in their present body is exhausted, then they will attain liberation. Because they hold posts in the management of the universe, Brahmā and the other demigods do not become liberated until their terms of office expire. This is so even though their past and present karmic reactions are already destroyed. When their terms of office expire, then they become liberated and enter the supreme abode of the Lord. This should be understood. The demigod Indra and the others like him that have relatively short terms of office go, at the end of their terms, to the demigod Brahmā, whose term of office is much longer. When Brahmā attains liberation they all attain liberation with him. The author of the sūtras will describe this later in this book (4.3.10). As for the demigods opposing the Lord's desires, they do this only in conformance with His wish, and in order to assist the Lord's pastimes. These demigods may appear to be materialists engaged in sense gratification, but that is only a false show. In truth they are transcendentalists fixed in knowledge of the Supreme Personality of Godhead. Therefore, when their terms of office expire, they all attain liberation. Of this there is no doubt. Adhikaraṇa 15 Meditation on the Qualities

॥ अथ तृतीयोऽध्यायः - तृतीयः पादः ॥ ॥ अक्षराधिक्षेपाधिकरणम् (अक्षरध्यधिकरणम्) ॥ श्रुति-प्रमाणम् (बृहदारण्यकोपनिषत् ३.८.८) — "एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घम्..." हिन्दी अनुवाद: "हे गार्गि! ब्रह्मवेत्ता ब्राह्मण जिसे 'अक्षर' कहते हैं, वह परमब्रह्म न स्थूल है, न सूक्ष्म, न छोटा है और न बड़ा।" तथा चोक्तम् (मुण्डकोपनिषत् १.१.५-६) — "अथ परा यया तदक्षरमधिगम्यते। यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णमचक्षुःश्रोत्रम्..." हिन्दी अनुवाद: "परा विद्या वह है जिससे उस अक्षरब्रह्म का साक्षात्कार होता है। वह अदृश्य, अग्राह्य, गोत्र-रहित, वर्ण-रहित तथा चक्षु एवं श्रोत्र से रहित है।" वह परमेश्वर न कभी क्षीण होता है और न कभी विनष्ट होता है। वह न देखा जा सकता है और न पकड़ा जा सकता है। उसका कोई कुल अथवा जाति नहीं है, न ही उसका शब्दों द्वारा पूर्ण निरूपण सम्भव है। नेत्र और कर्ण उसे नहीं जान सकते। संशयः — क्या भगवान् के ये नकारात्मक अथवा निषेधात्मक धर्म (जैसे अक्षरत्व, अस्थूलत्व, अनणुत्व आदि) उनके प्रत्येक ध्यान (उपासना) में सम्मिलित किए जाने चाहिए, अथवा प्रत्येक ध्यान में इनका समावेश नहीं होना चाहिए? पूर्वपक्षः — पूर्वपक्ष का कथन है कि सूत्र ३.३.२० में कहा गया है: "समान एवं चाभेदात्" (ब्रह्मसूत्र ३.३.२०) अर्थ: "यद्यपि वह भिन्न प्रतीत होता है, तथापि अभेद होने के कारण वह समान ही है।" इन वचनों से यह समझा जाता है कि परमेश्वर निश्चित रूप से सविशेष/साकार स्वरूप से युक्त हैं। अतः पूर्वोक्त निषेध-परक वर्णन (कि वे न स्थूल हैं, न सूक्ष्म हैं) साकार रूप वाले परमेश्वर के ध्यान का अङ्ग नहीं माना जा सकता। सिद्धान्तः — इस संशय के समाधान हेतु सूत्रकार भगवान् बादरायण अपना निश्चित मत प्रस्तुत करते हैं: ॥ सूत्र ३४ ॥ अक्षरधियां त्ववरोधः सामान्यतद्भावाभ्यामौपसदवत्तदुक्तम् ॥ ३४ ॥ पदच्छेद एवं पदार्थ: अक्षर — अविनाशी परमब्रह्म की; धियाम् — बुद्धियों का (निषेधात्मक गुणों के चिन्तन का); तु — किन्तु; अवरोधः — उपसंहार (सर्वत्र ध्यान में ग्रहण/समावेश); सामान्य — सर्वत्र ब्रह्म के विशेषणों की समानता से; तद्भावाभ्याम् — और उसी ब्रह्म का भाव (स्वरूप) होने के कारण; औपसदवत् — उपसद्-सम्बन्धी मन्त्र के समान; तत् — वह नियम; उक्तम् — पूर्वमीमांसा में प्रतिपादित किया गया है। सूत्रार्थ एवं व्याख्या: किन्तु अक्षरब्रह्म-सम्बन्धी निषेध-परक बुद्धियों (अस्थूलत्व, अनणुत्व आदि धारणाओं) का सभी ब्रह्मविद्याओं में समावेश (अवरोध) होता है, क्योंकि सभी उपासनाओं में ज्ञेय ब्रह्म का स्वरूप 'समान' है और वे सभी धर्म उसी 'तद्भाव' (एक ही परब्रह्म के स्वरूप) को स्पष्ट करते हैं। जिस प्रकार जामदग्न्य अहीन-सत्र में पुरोडाश-प्रदान काल में पठनीय उपसद्-मन्त्र अन्य वेदों के कर्मकाण्ड में भी ग्रहण किए जाते हैं—जैसा कि पूर्वमीमांसा (३.३.९) में कहा गया है— ठीक उसी प्रकार सभी उपासनाओं में अक्षर-ब्रह्म के निषेधात्मक गुणों का चिन्तन अनिवार्य रूप से ग्राह्य है।

Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) here begins the refutation of the opponent's argument. The idea that the imperishable Lord is neither great nor small should be included in all meditations on Him. Why is that? The sūtra explains: "Because He has the same qualities." The Kaṭha Upaniṣad (1.2.15) explains: sarve vedā yat-padam āmananti "All the Vedas glorify the Supreme." The worshipable Supreme is always the same. Therefore these features are present even though He has a form. Therefore the qualities like being neither great nor small are also present in the Lord's form. This is the meaning. Śvetāśvatara Upaniṣad (1.11) affirms that by understanding the Supreme Personality of Godhead one attains liberation. The knowledge here is knowledge of the Supreme as an extraordinary being, not as an ordinary being. To posit anything else is illogical and an insult to the Supreme. Therefore the qualities like being neither great not small should be included with the qualities like being all-pervading, all- knowing, and full of bliss. In this way there is the knowledge that the Supreme is an extraordinary being. From this it may be inferred that the Supreme is different from all other persons. In this way it is proved that the form of the Supreme is free from anything that is bad or to be rejected. In Śrīmad-Bhāgavatam (8.3.24) it is said: sa vai na devāsura-martya-tiryaṅ na strī na ṣaṇḍo na pumān na jantuḥ nāyaṁ guṇaḥ karma na san na cāsan niṣedha-śeṣo jayatād aśeṣaḥ "He neither demigod nor demon, neither human nor bird nor beast. He is not woman, man, nor neuter, nor is He an animal. He is not a material quality, a fruitive activity, a manifestation or nonmanifestation. He is the last word in the discrimination of `not this, not this,' and He is unlimited. All glories to the Supreme Personality of Godhead."* Prayed to with these words, which describe a being neither great nor small, the Supreme Personality of Godhead personally appeared in His transcendental form, a form that must be the same as the being described in these prayers. That appearance is described in Śrīmad-Bhāgavatam (8.3.30):

हरिर् आविरासीत्। "तब परम पुरुषोत्तम भगवान् स्वयं साक्षात् प्रकट हुए।" इस प्रसंग में गजेन्द्र ने भगवान् की एक विशेष रूप में स्तुति करते हुए उनसे प्रार्थना की, और भगवान् ने भी उसी रूप में प्रकट होकर प्रत्युत्तर दिया जैसा कि प्रार्थनाओं में वर्णित किया गया था। यदि वे प्रार्थनाएं भगवान् के स्वरूप के अनुरूप न होतीं, तब तो भगवान् गजेन्द्र के हृदय में केवल एक अस्पष्ट निर्विशेष ज्ञान के रूप में ही प्रकट होते। इस प्रकार यह विचार कि परमेश्वर कोई प्राकृत देवता अथवा अन्य किसी प्रकार के भौतिक प्राणी हैं, पूर्णतः निराकृत हो जाता है। यद्यपि भगवान् किसी देवता अथवा मनुष्य के सदृश रूप में प्रकट होते हैं, तथापि ये उनके अपने नित्य दिव्य रूप हैं और वे भौतिक (प्राकृत) नहीं हैं। "औपसदवत्" शब्दों द्वारा सूत्र यह दिखाने के लिए दृष्टान्त प्रस्तुत करता है कि गौण धर्म अनिवार्य रूप से मुख्य धर्म का ही अनुसरण करते हैं। यहाँ "उपसद्" शब्द एक विशिष्ट वैदिक अनुष्ठान में प्रयुक्त विशिष्ट मन्त्र का निर्देश करता है। जब जाResource/जामदग्न्य सत्र में, जहाँ "अग्नेर्वै होत्रम्" मन्त्र से पुरोडाश की आहुति दी जाती है, उपसद्-मन्त्र का पाठ सामवेद की शैली (गान) में किया जाता है। तथापि, जब इसका यजुर्वेदीय अनुष्ठान में प्रयोग होता है, तो उपसद्-मन्त्र का पाठ यजुर्वेद की शैली में किया जाता है। इस प्रकार गौण स्वभाव मुख्य स्वभाव का अनुगमन करता है। अतः भगवान् के गौण गुणों को उनके मुख्य गुणों के अनुसार ही समझा जाना चाहिए। यह बात विधि-खण्ड (पूर्वमीमांसा) में निम्नलिखित शब्दों में कही गई है: गुणमुख्यव्यतिक्रमे तदर्थत्वान्मुख्येन वेदसंयोगः॥ "जब मुख्य और गौण (अंग) में विरोध उपस्थित हो, तो मुख्य के प्रयोजनवश मुख्य धर्म को ही स्वीकार किया जाना चाहिए।" यहाँ कोई पूर्वपक्षी आक्षेप कर सकता है कि भगवान् के स्वरूप का वर्णन निम्नलिखित श्रुति-वचनों में भी किया गया है: सर्वकर्मा सर्वगन्धः (छान्दोग्योपनिषद् ३.१४.२) "परब्रह्म समस्त कर्मों वाले तथा समस्त दिव्य गन्धों से युक्त हैं।" इस हेतु, भगवान् के समस्त ध्यान-उपासनाओं में उनके सर्वकर्तृत्व तथा सर्वगन्धत्व का ध्यान भी अवश्य सम्मिलित होना चाहिए। यदि ऐसा कहा जाए, तो इसके उत्तर में सूत्रकार (श्रीव्यासदेव) निम्नलिखित समाधान देते हैं: सूत्र ३५

iyad āmananāt iyat—this; āmananāt—by the description. It follows the description. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "iyat" means "in that way". In that way one should always meditate on the qualities of the Supreme Lord's transcendental form. In what way? The sūtra explains: "āmananāt" (following the description). This means, "following the description of the Lord's primary qualities". On the Lord's primary qualities are compulsory in meditation on Him. Therefore it is not necessary that in every meditation on the Lord one must meditate on His doing everything or possessing all fragrances. Adhikaraṇa 16 The Lord's Transcendental Abode Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now it will be explained that one should meditate on the transcendental abode of the Lord. In the Muṇḍaka Upaniṣad (2.2.7) it is said: yaḥ sarva-jñaḥ sarva-vid yasyaiṣa mahimā bhuvi sambabhūva divye pure hy eṣa samvyomny ātmā pratiṣṭhitaḥ. "The all-knowing Supreme Personality of Godhead, whose greatness is seen everywhere in the world, resides in His own effulgent city in the spiritual sky." However, it is also said (Muṇḍaka Upaniṣad 2.2.10): brahmaivedam viśvam idaṁ variṣṭham

प्रकरण-सन्दभः "परमपुरुष भगवान् इस सम्पूर्ण प्राकृत जगत् में सर्वत्र व्याप्त रूप से उपस्थित हैं।" संशयः संशयः — क्या चिद्व्योम (आध्यात्मिक आकाश/परमव्योम) में वर्णित भगवान् की पुरी (परमधाम/नगर) का वर्णन केवल भगवान् की महिमा का रूपक (अलंकार) मात्र है, अथवा वास्तव में वहाँ अनेक अद्भुत प्रासादों, गोपुर-द्वारों, परकोटों (प्राचीरों) आदि दिव्य वैशिष्ट्यों से युक्त ऐसा वास्तविक नगर विद्यमान है? पूर्वपक्षः पूर्वपक्षः — अत्र किं प्राप्तम्? क्या यह केवल रूपक है? उत्तर यह है कि ये समस्त वर्णन केवल परमेश्वर की असीम महिमा को व्यक्त करने हेतु रूपकात्मक (गौण) हैं। छान्दोग्योपनिषद् (७।२४।१) में कहा गया है — श्रुति-प्रमाणम् (छान्दोग्योपनिषद् ७।२४।१) «स भगवः कस्मिन् प्रतिष्ठित इति। स्वे महिम्नि...» श्रुति-हिन्दी-अनुवादः "हे भगवन्! वह परमात्मा किसमें प्रतिष्ठित (स्थित) हैं? वे अपनी ही महिमा में प्रतिष्ठित हैं।" इस प्रकार श्रुति-शास्त्र भगवान् को स्व-महिमा में ही प्रतिष्ठित बतलाता है। अतः आध्यात्मिक आकाश में वर्णित धाम वास्तव में भगवान् की महिमा ही है, कोई पृथक् देश या नगर नहीं। इसलिए यह सम्भव नहीं कि परमेश्वर का किसी सीमित स्थानविशेष में आवास हो। इसकी पुष्टि "ब्रह्मैव..." इत्यादि श्रुति-वाक्यों से भी होती है। सिद्धान्तः सिद्धान्तः — इस पूर्वपक्ष के निवारणार्थ सूत्रकार भगवान् बादरायण अग्रिम सूत्र प्रस्तुत करते हैं — ब्रह्मसूत्रम् (३।३।३६) सूत्र ३६ «अन्तरा भूतग्रामवत् स्वात्मनः॥ ३६॥» पदच्छेदः एवं शब्दार्थः अन्तरा — अन्तः, मध्ये (भीतर / चिद्व्योम के मध्य में); भूत-ग्राम-वत् — भौतिक-तत्त्व-निर्मित-नगरवत् (भौतिक जगत् के नगर के समान प्रासाद-गोपुरादि-युक्त); स्वात्मनः — स्वस्य, स्वभक्तानाम् (परमात्मा के अपने स्वरूप से / अपने भक्तों के प्रति)। सूत्रार्थः (हिन्दी अनुवाद) चिद्व्योम के भीतर परमधाम अपने भक्तों के लिए भौतिक नगर के सदृश साक्षात् स्वरूप-विभूतियों सहित नित्य विद्यमान है। श्रीमद्-बलदेवविद्याभूषण-कृत गोविन्दभाष्य-तात्पर्यम् गोविन्दभाष्य-भावानुवादः भगवान् के अपने भक्तों के लिए चिद्व्योम में वह परमधाम एक महान् नगर के सदृश नित्य प्रत्यक्ष है। यहाँ "स्वात्मनः" पद का अर्थ "अपने निज भक्त के प्रति" (स्वभक्तस्य) है। श्रुति-शास्त्र (मुण्डकोपनिषद् ३।२।३ एवं कठोपनिषद् १।२।२३) में भी यही स्पष्ट किया गया है —

yam evaiṣa vṛṇute tena labhyaḥ "The Supreme Personality of Godhead is attained only by one whom He Himself chooses."* Although everything in that city is perfectly spiritual, still it appears like a city made of earth and the other material elements. The word "vat" (like) used in the sūtra refutes the idea that this city is actually material in nature. The sūtra says that it is "svātmanaḥ" (manifested from Himself). In the Muṇḍaka Upaniṣad (2.2.11) it is said: brahmaivedam amṛtaṁ purastāt paścāc ca. brahma dakṣiṇataś cottareṇādhaś cordhvaṁ prasṛtam. brahmaivedaṁ viśvam idaṁ variṣṭham. "The Supreme is eternal. He is in the east and the west. He is in the south and the north. He is below and He is above. He is everywhere in the universe. He is the greatest." As the Supreme Personality of Godhead, who is full of transcendental knowledge and bliss, has a wonderful variety of features, such as His hands, feet, nails, and hair, so the Lord's transcendental abode, which is manifested from His own personal form, also has a wonderful variety of features, such as the different forms in its land and water. Even though they are all spirit and nothing else, still they manifest a great variety, like a peacock feather or other colorful object. Sūtra 37 anyathā bhedānupapattir iti cen nopadeśāntara-vat anyathā—otherwise; bheda—difference; anupapattiḥ—non-attainment; iti— thus; cet—if; na—not; upadeśa—teaching; antara—another; vat—like. If it is said, "It is otherwise, for there is no difference", then I reply: No. It is not so. For it is like other teachings. Purport by Śrīla Baladeva Vidyābhūṣaṇa If it is said, "It is otherwise, for if there is no difference between them, then

there must be no difference between the creator of the abode and the abode itself," then the sūtra replies. “No. This is not a fault". Why is that? The sūtra replies, “upadeśāntara-vat" (for it is like other teachings). In the Taittirīya Upaniṣad it is said: ānandaṁ brahmaṇo vidvān "A wise man knows the bliss of the Supreme". In this and other teachings it is said that even though the Supreme is one with His attributes, still He is also different from them. That is the meaning. (Note: Here the opponent claims that because the Lord is not different from His transcendental abode, therefore it is not possible for the Lord to dwell in that abode, for He is not different from it. This is refuted by the scriptures' assertion that the Lord is also different from His attributes, including His transcendental abode.) Sūtra 38 vyatihāro viśiṁṣanti hītara-vat vyatihāro-changeable; viśiṁṣanti—distinguish; hi—indeed; itara—others; vat— like. Like others, they say they are interchangeable. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad (1.4.15) it is said: ātmānam eva lokam upāsīta "One should worship the Supreme Personality of Godhead as identical with His spiritual abode." This passage of the Śruti-śāstra clearly shows that the Supreme Personality of Godhead is identical with His spiritual abode and the spiritual abode is identical

...परमपुरुष श्रीभगवान् के साथ। इस प्रकार यह सिद्ध होता है कि वे दोनों परस्पर अभिन्न हैं। श्रीभगवान् अपने दिव्य धाम से अभिन्न हैं, और उनका दिव्य धाम स्वयं श्रीभगवान् से अभिन्न है। गोपालतापिन्युपनिषद् के "सत्पुण्डरीकनयनम्" से आरम्भ होने वाले वचन में, तथा "साक्षात् प्रकृतिपरोऽयमात्मा गोपालः" इत्यादि सन्दर्भ में, श्रुति-शास्त्र यह स्पष्ट प्रतिपादित करता है कि श्रीभगवान् का श्रीविग्रह स्वयं श्रीभगवान् से अभिन्न है, और श्रीभगवान् अपने श्रीविग्रह से अभिन्न हैं। इस प्रकार सच्चिदानन्द-स्वरूप श्रीभगवान् अपनी अचिन्त्य शक्ति के द्वारा अपने दिव्य धाम के रूप में स्वयं को प्रकट करते हैं, जिसे वे केवल अपने अनन्य भक्त पर ही प्रकाशित करते हैं, अन्य किसी पर नहीं। इस प्रकार यह सिद्ध होता है कि जिस प्रकार श्रीभगवान् का ध्यान किया जाता है, उसी प्रकार श्रीभगवान् के दिव्य धाम का भी ध्यान करना चाहिए। ॥ अधिकरणम् १७ ॥ (भगवद्धर्माधिकरणम् — श्रीभगवान् के दिव्य गुण) श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य — भूमिका: पूर्वोक्त सिद्धान्त को ही और अधिक दृढ़ करने के लिए यह निरूपण आरम्भ किया जाता है। भगवान् के विशेष स्वरूप और दिव्य गुणों का प्रतिपादन करने वाले अनेक श्रुति-वाक्य यहाँ विचार के विषय (विषय-वाक्य) हैं। संशय: क्या श्रीभगवान् के रूप और गुण दिव्य यथार्थता (अप्राकृत सत्य) हैं अथवा वे केवल प्राकृत माया (भ्रम) हैं? पूर्वपक्ष: (पूर्वपक्षी का कथन है) — बृहदारण्यकोपनिषद् (४।४।१९) में कहा गया है: नेह नानास्ति किञ्चन "परम तत्त्व में किसी प्रकार का नानात्व (विविधता या भेद) विद्यमान नहीं है।" तथा बृहदारण्यकोपनिषद् (२।३।६) में कहा गया है: अथात आदेशो नेति नेति "इसके पश्चात् ब्रह्म का उपदेश 'यह नहीं, यह नहीं' (नेति नेति) इस प्रकार किया गया है।"

"This is the teaching: It is not this. It is not this." In this way the Śruti-śāstra teaches that the Supreme has neither features nor qualities. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 39 saiva hi satyādayaḥ sā—she; eva—indeed; hi—indeed; satya—truth; ādayaḥ—beginning with. Indeed, she is those that begin with truth. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Śvetāśvatara Upaniṣad (6.8) it is said: parāsya śaktiḥ "The Supreme has a potency that is spiritual." In the Viṣṇu Purāṇa (6.7.61) it is said: viṣṇu-śaktiḥ parā "Lord Viṣṇu has a potency that is spiritual." This potency is clearly different from the illusory material potency (māyā). As heat is to fire, so this personal, spiritual potency is to the Lord. This potency is called parā śakti (spiritual potency) or svarūpa śakti (the Lord's personal potency). Because this spiritual potency manifests itself as the truthfulness and other qualities of the Lord, these qualities are not material or illusory. They are the actual qualities of the Lord. Two arguments proving that the Lord's truthfulness and other qualities are manifestations of this spiritual potency will be given later.

The "neti neti" passage quoted by the pūrvapakṣa has already been refuted in sūtra 3.2.22. The word "ādi" (beginning with) should be understood to imply the Lord's other qualities, such as His purity, mercy, forgiveness, omniscience, omnipotence, bliss, handsomeness, and many others. That is why Parāśara Muni defines the word "bhagavān" as "The Supreme Personality of Godhead, who is supremely pure, filled with spiritual good qualities, and the master of great potencies". Then Parāśara Muni explains that the Lord has many transcendental qualities, such as His being the maintainer of all, the master of all, the master of all opulences, possessing all intelligence, and many other qualities also. In the Viṣṇu Purāṇa (6.5.72-75) Parāāsra Muni says: śuddhe mahā-vibhūty-ākhye pare brahmaṇi śabdyate maitreya bhagavac-chabdaḥ sarva-kāraṇa-kāraṇe "O Maitreya, the word bhagavān' means The Supreme Personality of Godhead, who is supremely pure, who is the cause of all causes, and who is the master of great potencies.' sambharteti tathā bhartā bha-kāro 'rtha-dvayānvitaḥ netā gamayitā sraṣṭā ga-kārārthas tathā mune "The syllable bha' means the maintainer of all' or the protector of all'. O sage, the syllable ga' means the leader', the savior', or `the creator'. aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ jñāna-vairāgyayos cāpi ṣaṇṇāṁ bhaga itīṅganāḥ "Full wealth, strength, fame, beauty, knowledge, and renunciation: these are the six opulences of the Supreme Personality of Godhead.* vasanti yatra bhūtāni bhūtātmany akhilātmani sa ca bhūteṣv aśeṣeṣu vakārārthas tato 'vyayaḥ

jñāna-śakti-balaiśvarya. . . "The syllable va' means the Supreme Personality of Godhead, in whom everything abode, and who Himself abides in all beings.' Therefore the word bhagavān' means The Supreme Personality of Godhead, who has all knowledge, power, and opulences'. " Therefore the Supreme Personality of Godhead's truthfulness and other qualities are not different from Him. In this way it is proved that one should meditate on the Supreme Personality of Godhead as being not different from His qualities. Adhikaraṇa 18 The Goddess of Fortune Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now will be explained the truth that the goddess of fortune is the best of the Lord's qualities. In the Śukla Yajur-Veda (31.22) it is said: śrīś ca te lakṣmīś ca patnyau "O Supreme Personality of Godhead, Śrī and Lakṣmī are Your wives." Some say that Śrī is Ramā-devī and Lakṣmī is Bhāgavatī Sampat. Others say that Śrī is Vāg-devī and Lakṣmī is Ramā-devī. In the Gopāla-tāpanī Upaniṣad (.141) it is said: kamalā-pataye namaḥ "Obeisances to Lord Kṛṣṇa, the goddess of fortune's husband." In the Gopāla-tāpanī Upaniṣad (1.42) it is also said: ramā-mānasa-haṁsāya