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

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

govindāya namo namaḥ "Obeisances to Lord Kṛṣṇa, who is the pleasure of the cows, the land, and the senses, and who is a swan swimming in the Mānasa lake of the goddess of fortune's thoughts." In the Rāma-tāpanī Upaniṣad it is said: ramādhārāya rāmāya "Obeisances to Lord Rāma, on whom the goddess of fortune rests." Saṁśaya (doubt): Is the goddess of fortune material, and therefore not eternal, or is she spiritual, and therefore eternal? Pūrvapakṣa (the opponent speaks): In Bṛhad-āraṇyaka Upaniṣad (2.3.6) it is said: athāta ādeśo neti neti "This is the teaching: It is not this. It is not this." These words show that the Supreme has no qualities and therefore it is not possible that, ultimately, the goddess of fortune can be His wife. The goddess of fortune is a material illusion, a manifestation of the material mode of pure goodness.. Therefore the goddess of

because She has many other virtues, She is the source of what is to be desired, both there and in other places also. Purport by Śrīla Baladeva Vidyābhūṣaṇa The words "sā eva" (she indeed) are understood from the previous sūtra. The "she" here is the transcendental goddess of fortune, who in both the spiritual sky (tatra), which is untouched by matter, and also in the world of the five material elements (itaratra), fulfills the desires of her master. She is the eternal goddess of fortune. The word "kāma" here means "the desire for amorous pastimes". The word "ādi" (beginning with) here means "personal service and other activities appropriate for these pastimes. In this way the goddess of fortune is transcendental. Why is that? The sūtra explains: "āya-tanādibhyaḥ". The word "āya" means "all-pervading". The word “tana" means "giving liberation an bliss to the devotees". In these two ways she is like the Lord Himself, who possesses truthfulness and a host of other virtues. The word "ādi" (beginning with) here hints that she is spiritual in nature. The statement of Śvetāśvatara Upaniṣad (6.8) also affirms that she is spiritual. In this way she is spiritual and all-pervading. She has knowledge, compassion, and a host of other virtues, and she is also a giver of liberation. In these ways the goddess of fortune is not different from the Supreme Personality of Godhead. In the Viṣṇu Purāṇa it is said: nityaiva sā jagan-mātā viṣṇoḥ śrīr anapāyinī yathā sarva-gato viṣṇus tathaiveyaṁ dvijottama "The goddess of fortune is the eternal companion of Lord Viṣṇu. She is the mother of the universe. O best of the brāhmaṇas, as Lord Viṣṇu is all-pervading, so is she also." It is also said in the scriptures: ātma-vidyā ca devi tvaṁ vimukti-phala-dāyinī "O goddess of fortune, You are the Lord's spiritual knowledge. You are the giver of liberation." If the goddess of fortune were not spiritual it would be improper to ascribe these two qualities (all-pervasiveness and giving liberation) to her. That the

goddess of fortune is spiritual is described in the following words of the Viṣṇu Purāṇa: procyate parameśo yo yaḥ śuddho 'py upacārataḥ prasīdatu sa no viṣṇur ātmā yaḥ sarva-dehinām "May supremely pure Lord Viṣṇu, who is the master of the spiritual goddess of fortune and the Supersoul of all living entities, be merciful to us." The word "para-mā" in this verse means "the spiritual (para) goddess of fortune (mā)". Because the goddess of fortune has been described as being all-pervading and having other spiritual attributes, it is not possible that she is material. In this way it is proved that the goddess of fortune is not material. For these reasons the goddess of fortune is spiritual and eternal. Here someone may object: Is it not so that if the goddess of fortune is the spiritual potency of the Lord, (which is not different from the Lord), then it is not possible for her to have devotion for the Lord? After all, it is not possible for a person to have devotion to himself. If this objection is raised, then the author of the sūtras replies in the following words. Sūtra 41 ādarād alopaḥ ādarāt—because of devotion; alopaḥ—non-ending. Because of devotion it does not cease. Purport by Śrīla Baladeva Vidyābhūṣaṇa Although in truth the goddess of fortune is not different from the Lord, still, because the Lord is a jewel mine of wonderful qualities, and also because He is the root of the goddess of fortune's existence, the love and devotion that the goddess bears for Him never ceases. The branch never ceases to love the tree, nor the moonlight the moon. Her love and devotion for the Lord is described in many

places in the Śruti-śāstra. In the Śrīmad-Bhāgavatam (10.29.37) it is said: śrīr yat-padāmbuja-rajaś cakame tulasyā labdhvāpi vakṣasi padaṁ kila bhṛtya-juṣṭam "Dear Kṛṣṇa, the lotus feet of the goddess of fortune are always worshiped by the demigods, although she is always resting on Your chest in the Vaikuṇṭha planets. She underwent great austerity and penance to have some shelter at Your lotus feet, which are always covered by tulasī leaves."* Here someone may object: Is it not true that amorous love is possible only when there are two: the lover and the beloved? If there is no difference between the lover and the beloved, then love is not possible between them. If this is said, then the author of the sūtras gives the following reply. Sūtra 42 upasthite 'tas tad-vacanāt upasthite—being near; ataḥ—thus; tat—of that; vacanāt—from the statement. It is in His presence. It is so because of the statement. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "upasthite" means "nearness". even though the Lord's potency and the Lord Himself, the shelter of that potency, are one, still, because the Lord is the best of males and His potency is the jewel of young girls, when They are together there is naturally the perfection of blissful amorous pastimes. How is that known? The sūtra explains: "tad-vacanāt" (because of the statement). In the Gopāla-tāpanī Upaniṣad (2.25) it is said: yo ha vai kāmena kāmān kāmayate sa kāmī bhavati. yo ha vai tv akāmena kāmān kāmayate so 'kāmī bhavati. "He who lusts after pleasures is lusty. He who enjoys without material lust is not lusty."

In these words the amorous pastimes of the Lord are described. The word "a- kāmena" here means "with something that bears certainly similarities to lust". This thing with some similarities to material lust is the Lord's pure spiritual love. That is the meaning. With spiritual love He enjoys the goddess of fortune, who is actually Himself. In this way He finds pleasure and fulfillment. For this there is no fault on His part. By touching the goddess of fortune, who is actually Himself, the Lord enjoys transcendental bliss. It is like a person gazing at his own handsomeness (in a mirror). That is what is said here. Different from His spiritual potency (parā śakti) is the potency of the Lord's form (svarūpa-śakti). The Śruti-śāstras and other scriptures explain that through the svarūpa-śakti the Supreme Lord manifests as the best of males, and through the parā śakti the Lord manifests His various transcendental qualities. It is through the parā śakti that the Lord manifests His knowledge, bliss, mercy, opulence, power, sweetness, and other qualities. It is also through the parā śakti that the Vedic scriptures are manifested. In the same way is manifested the earth and other places. manifesting as the Lord's pleasure potency (hlādinī śakti), the parā śakti appears as Śrī Rādhā, the jewel of teenage girls. Although the Lord and His parā śakti are not different, still, for enjoying different pastimes, They are manifested as different. In this way the Lord's desires are perfectly and completely fulfilled. These manifestations of the parā śakti, beginning with the manifestation of the Lord's qualities, are not manifested only recently. They are beginningless and eternal. They will never cease to exist. Therefore the devotees should meditate on the Supreme Personality of Godhead as accompanied by the goddess of fortune. Adhikaraṇa 19 The Many Forms of the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Gopāla-tāpanī Upaniṣad (1.54) it is said: tasmāt eva kṛṣṇaḥ paro devas taṁ dhyāyet taṁ raset taṁ bhajet taṁ yajet. iti. oṁ tat sat. "Therefore, Lord Kṛṣṇa is the Supreme Personality of Godhead. One should meditate on Him, glorify Him, serve Him, and worship Him. Oṁ Tat Sat."

Saṁśaya (doubt): Must one always worship Lord Hari as Kṛṣṇa or is it possible to worship Him in another form also? Pūrvapakṣa (the opponent speaks): Because this passage ends the Upaniṣad the proper interpretation is the worship of Lord Hari must always be directed to the form of Lord Kṛṣṇa alone. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 43 tan nirdharaṇāniyamas tad dṛṣṭaiḥ pṛthag hy apratibandhaḥ phalam tat—of that; nirdharaṇa—of determination; a—not; niyamaḥ—rule; tat—that; dṛṣṭaiḥ—by what is seen; pṛthak—distinct; hi—indeed; a—not; pratibandhaḥ— obstruction; phalam—fruit. There is no restriction in that regard. It is different because of what is seen. Non-obstruction is the result. Purport by Śrīla Baladeva Vidyābhūṣaṇa There is no rule that says one must worship Lord Hari in His form as Kṛṣṇa only and not in His form of Lord Balarāma or any of His other forms. Even when He is a tiny infant as Yaśodā's breast, Lord Kṛṣṇa is always all-pervading, all- knowing, and full of bliss. How is that known? The sūtra explains: "tad-dṛṣṭaiḥ" (Because of what is seen). In Gopāla-tāpanī Upaniṣad (2.48) it is said: yatrāsau saṁsthitaḥ kṛṣṇas tribhiḥ śaktyā samāhitaḥ rāmāniruddha-pradyumnai rukmiṇyā sahito vibhuḥ catuḥ-śabdo bhaved eko hy oṁkāras hy aṁśakaiḥ kṛtaḥ "Lord Kṛṣṇa, accompanied by His three potencies and by Balarāma, Aniruddha, Pradyumna, and Rukmiṇī, stays in delightful Mathurā Purī. These four names are

identical with the name Om." Lord Balarāma and the other incarnations are all forms of Lord Kṛṣṇa and so They also should be worshiped. That is the meaning. Here someone may object: If that is so then the phrase “kṛṣṇa eva" (Kṛṣṇa indeed), emphasizing Lord Kṛṣṇa would become meaningless. To this objection the sūtra replies: "pṛthak" (it is different). This means, "the result is different". What is that different result? the sūtra explains: “apratibandhaḥ" (non-obstruction is the result). This means, "the removal of the obstructions to the worship of Lord Kṛṣṇa, obstructions caused by thinking any other form is the highest form of the Lord." Therefore, if one is able and if one is so inclined, he may worship other forms of the Lord, which are all non-different from Lord Kṛṣṇa. Adhikaraṇa 20 The Spiritual Master Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now will be explained the truth that Lord Kṛṣṇa is attained by one who approaches a genuine spiritual master. In its description of transcendental knowledge, the Śvetāśvatara Upaniṣad (6.23) explains: yasya deve parā bhaktir yathā deve tathā gurau tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ "Only to those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."* In the Chāndogya Upaniṣad (6.14.2) it is said: ācāryavān puruṣo veda

"One who approaches a bona fide spiritual master can understand everything about spiritual realization."* In the Muṇḍaka Upaniṣad (1.2.12) it is said: tad-vijñānārthaṁ sa gurum evābhigacchet "To learn the transcendental subject matter, one must approach a spiritual master."* Saṁśaya (doubt): is the result obtained merely by hearing the scriptures from the spiritual master, or must that hearing be accompanied by the attainment of the spiritual master's mercy? Pūrvapakṣa (the opponent speaks): The result is obtained merely by hearing the scriptures. Why would one need to attain the spiritual master's mercy? Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 44 pradāna-vad eva tad uktam pradāna—gift; vat—like; eva—indeed; tat—that; uktam—said. It is like a gift. That is said. Purport by Śrīla Baladeva Vidyābhūṣaṇa When the spiritual master is pleased with a person that person is able to hear the scriptures and follow the path of spiritual advancement. In this way one attains the Lord. By merely hearing the scriptures and following the spiritual path one will not be able to attain the Lord. Therefore it is said that the spiritual master's mercy is essential. The prefix "pra" in this sūtra hints at the word "prasāda" (mercy). The lotus-eyed Supreme Personality of Godhead Himself explains in the Bhagavad-gītā (13.8); ācāryopāsanaṁ śaucam

"ज्ञान का अर्थ है प्रामाणिक सद्गुरु की शरण ग्रहण करना और विशुद्ध होना।" इस प्रकार शास्त्र स्पष्ट करते हैं कि परम पुरुष श्रीभगवान् की प्राप्ति सद्गुरु की कृपा से ही सम्भव होती है। अधिकरण २१ श्रीगुरुकृपा-अधिकरणम् (सद्गुरु की कृपा) श्रील बलदेव विद्याभूषण द्वारा भूमिका संशय: कौन अधिक महत्वपूर्ण है: व्यक्ति का अपना प्रयास अथवा सद्गुरु की कृपा? पूर्वपक्ष: यदि कोई अपनी ओर से यत्न (प्रयास) नहीं करता, तो सद्गुरु की कृपा प्रभावकारी नहीं होगी। अतः व्यक्ति का अपना प्रयास ही अधिक महत्वपूर्ण है। सिद्धान्त: सूत्रकार (श्रीवेदव्यास) निम्नलिखित शब्दों में अपना निष्कर्ष प्रस्तुत करते हैं। सूत्र ४५ लिङ्गभूयस्त्वात् तद्धि बलीयस्तदपि ॥ लिङ्ग — प्रमाणों/लक्षणों के; भूयस्त्वात् — बाहुल्य के कारण; तत् — वह (गुरुकृपा); हि — निश्चय ही; बलीयः — अधिक बलवान्/श्रेष्ठ; तत् — वह; अपि — भी। अनेक प्रमाणों व लक्षणों के बाहुल्य से वह (गुरुकृपा) ही अधिक बलवती है, वह भी। श्रील बलदेव विद्याभूषण कृत भाष्य / तात्पर्य यद्यपि वृषभ तथा अन्य जीवों का रूप धारण करने वाले देवताओं द्वारा पहले ही सत्यकाम को परमतत्त्व का उपदेश प्राप्त हो चुका था, तथापि शिष्य सत्यकाम ने अपने सद्गुरु से ही पुनः प्रार्थना की (छान्दोग्योपनिषद् ४।९।२):

bhagavāṁs tv eva me kāmaṁ brūyāt "O master, please teach me the truth." In the same way Upakośala (Chāndogya Upaniṣad 4.10.1-4.14.3), even though he had already attained spiritual knowledge from the sacred fires, nevertheless approached his spiritual master for instruction. In these two passages of the Chāndogya Upaniṣad it is clearly seen that the mercy of the spiritual master is the most important. Here someone may say: If that is so, then what is the need of doing anything at all? One should not think in that way. One should still study the scriptures and follow the spiritual path. In the Śvetāśvatara Upaniṣad (6.23) it is said: yasya deve parā bhaktiḥ "One should engage in devotional service to the Supreme Personality of Godhead." In the Śruti-śāstra it is said: śrotavyaḥ mantavyaḥ "One should meditate on the Supreme Personality of Godhead and hear His glories." In the Smṛti-śāstra it is said: guru-prasādo balavān na tasmād balavattaram tathāpi śravaṇādiś ca kartavyo mokṣa-siddhaye "The spiritual master's mercy is most important. Nothing is more important. Still, in order to attain liberation one should certainly hear the glories of the Supreme Personality of Godhead and serve Him in many ways."

Adhikaraṇa 22 The Supreme Personality of Godhead and the Individual Spirit Soul Are Not Identical

Introduction by Śrīla Baladeva Vidyābhūṣaṇa

In this way it is proved that by attaining the spiritual master's mercy and by worshiping the Supreme Personality of Godhead, who has the most glorious transcendental qualities, one attains the desired result. Now an apparent contradiction will be resolved. In the Gopāla-tāpanī Upaniṣad the sages ask Brahmā questions beginning with, "Who is the supreme object of worship?" Brahmā answers that Lord Kṛṣṇa is the supreme object of worship, and devotional service is the way to attain Him. However, in the Gopāla-tāpanī Upaniṣad (2.49) it is also said:

tasmād eva paro rajasa iti so 'ham ity avadhārya gopālo 'ham iti bhāvayet. sa mokṣam aśnute sa brahmatvam adhigacchati sa brahma-vid bhavati.

"One should think, I am the Supreme Lord beyond the passions of the material world'. One should think, I am Lord Gopāla'. In this way one attains liberation. In this way one attains the state of being the Supreme Lord. In this way one understands the Supreme."

The words "so 'ham" (I am He) clearly show the idea that the Supreme Personality of Godhead and the individual spirit souls are not different.

Saṁśaya (doubt): Do the words "so 'ham" (I am He) here teach the doctrine that the Supreme Personality of Godhead and the individual spirit souls are identical, or do they teach some aspect of the doctrine of devotional service, a doctrine already been described in this book?

Pūrvapakṣa (the opponent speaks): The natural meaning of the words here is that the doctrine of oneness is the way to liberation.

Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion.

Sūtra 46

pūrva-vikalpaḥ prakaraṇāt syāt kriyā-mānasa-vat pūrva—previous; vikalpaḥ—concept; prakaraṇāt—from the context; syāt—may be; kriyā—actions; mānasa—mind; vat—like. Because of the context it is like what goes before. It is like the thoughts and deeds. Purport by Śrīla Baladeva Vidyābhūṣaṇa The declaration "so 'ham" (I am He) in the Gopāla-tāpanī Upaniṣad should be understood according to the passages that precede it. Why is that? The sūtra declares: "prakaraṇāt" (because of the context). In the beginning of Gopāla-tāpanī Upaniṣad (1.14) it is said: bhaktir asya bhajanaṁ tad ihāmutropādhi-nairāśyenāmusmin manaḥ kalpanam etad eva naiṣkarmyam. "Without any desire for material benefit in this life or the next one should engage in devotional service to Lord Kṛṣṇa. That will bring freedom from the bonds of karma." Devotional service is also described at the end of the Gopāla-tāpanī Upaniṣad in these words: sac-cid-ānandaika-rase bhakti-yoge tiṣṭhati. "One should engage in devotional service, which is eternal and full of knowledge and bliss." The middle portion of the Upaniṣad cannot deal with a topic different from what is discussed in the beginning and end. Here the sūtra gives an example: "kriyā-mānasa-vat" (It is like the thoughts and deeds). The deeds here are the activities of devotional service, which begin with worship of the Lord. The thoughts here are meditation on the Lord. Devotional service was described in the beginning and end of the Upaniṣad. Therefore the declaration "so 'ham" (I am He) should be understood as a description of some feature of the same devotional service already described in the preceding passages. Pushed by intense love or fear, a person may sometimes call out, "I am he!" In