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

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

this way a person may sometimes call out, "I am Kṛṣṇa!" or "I am that lion!" In beginning of the Gopāla-tāpanī Upaniṣad (1.2) the question is asked: kaḥ paramo devaḥ "Who is the Supreme Personality of Godhead?" In that passage the sages asked Brahmā about the identity of Supreme, who is the supreme object of worship, the deliverer from the world of repeated birth and death, the shelter of all, the first cause of all causes. Brahmā replied: śrī-kṛṣṇo vai paramaṁ daivatam "Lord Kṛṣṇa is the Supreme Personality of Godhead." Then, to help enable meditation on the Lord, Brahmā described Lord Kṛṣṇa's various qualities. Then Brahmā says (Gopāla-tāpanī Upaniṣad 1.6): yo dhyāyati. . . "One who meditates on Lord Kṛṣṇa, glorifies Him, and worships Him, becomes liberated. He becomes liberated." Thus Brahmā shows that by meditating on Lord Kṛṣṇa, chanting mantras glorifying Lord Kṛṣṇa, and engaging in other activities of devotional service, one becomes liberated from the world of birth and death. The again it is said (Gopāla- tāpanī Upaniṣad 1.7): te hocuḥ kiṁ tad-rūpam "The sages said: What is His form?" This question is about devotional service and the Supreme Personality of Godhead, who is worshiped in devotional service. Brahmā answered this question in these words (1.8): tad u hovāca hairanyo gopa-veśaṁ abhrābham

"Brahmā said: He is a cowherd boy. He is dark like a monsoon cloud." Then, after describing Lord Kṛṣṇa's form, Brahmā describes the mantra to be chanted. He says (1.11): ramyaṁ punā rasanam "Lord Kṛṣṇa's mantra should chanted repeatedly." Then Brahmā describes devotional service in these words (1.14): bhaktir asya bhajanam "One should engage in devotional service to Lord Kṛṣṇa." Then Brahmā describes the mantra one should chant in order to see Lord Kṛṣṇa's form. Brahmā says (1.24): oṁkāreṇāntaritaṁ yo japati. . . "To one who chants this mantra beginning with Oṁ, Lord Kṛṣṇa reveals His own transcendental form." Then, in Gopāla-tāpanī Upaniṣad 1.38 (tam ekaṁ govindam), Brahmā describes Lord Kṛṣṇa's transcendental form, which is full of knowledge and bliss. Finally Brahmā concludes (1.54): tasmāc chrī-kṛṣṇa eva paro devaḥ "Therefore Lord Kṛṣṇa is the Supreme Personality of Godhead." In the second chapter of Gopāla-tāpanī Upaniṣad it is said that the gopīs, after enjoying pastimes with Lord Kṛṣṇa, and after asking Him questions, and after attaining His permission, presented a great feast before the sage Durvāsā. Pleased, the sage blessed them. When they asked him about Lord Kṛṣṇa, the sage described to them (in the passage beginning with the word "Śrī Kṛṣṇaḥ") the extraordinary nature of Lord Kṛṣṇa's pastimes. He told them that Lord k is the first cause of all causes, that He is conquered by the pure love of His devotees, that He is dear to His devotees, and many other glories of Lord Kṛṣṇa. Then (in the passage beginning with the words “sā hovāca"), Durvāsā is asked about Lord Kṛṣṇa's birth,

activities, mantra, and abode. In the passage beginning with the words "sa hovāca tām" the sage answered the question by recounting a conversation of Brahmā and Lord Nārāyaṇa. In that account he explained that Lord Kṛṣṇa is perfect and complete and he also explained that Lord Kṛṣṇa is the savior from the world of birth and death. Then, in the passage beginning with the words "vanair anekair ullasat", Brahmā described the Lord's spiritual abode named Mathurā, which is protected by the Lord's cakra and which is splendid with many forests. At this point the "so 'ham" passage occurs (Gopāla-tāpanī Upaniṣad (2.49): tasmād eva paro rajasa iti so 'ham "One should think, `I am the Supreme Lord beyond the passions of the material world'." In this way it is said that the condition of thinking oneself non-different from the Lord is the cause of liberation. Because devotional service was described previously in this Upanisad as the cause of liberation, the oneness with the Lord here must but a certain feature of that devotional service. It must be a symptom of ecstatic love, like the shedding of many tears or other symptoms of ecstatic love. The passages “aham asmi" (I am He), "brahmāham asmi" (I am the Supreme), and other similar passages in the Taittirīya Upaniṣad and other scriptures, passages declaring the oneness of the individual soul and the Supreme, should all be taken in this way, as expressions of persons overwhelmed with ecstatic love, expressions that are actually proof that the individual souls and the Supreme are indeed different persons and are not at all identical. This truth has already been explained in this book. In the following sūtra will be presented further proof that the words "so 'ham" (I am He) are indeed a symptom of devotional love and do not at all mean that the individual souls and the Supreme are identical. Sūtra 47 atideśāc ca atideśāt—by comparison; ca—and. Also by comparison. Purport by Śrīla Baladeva Vidyābhūṣaṇa

In the Gopāla-tāpanī Upaniṣad (2.63) Lord Nārāyaṇa tells Brahmā: yathā tvaṁ saha putraiś ca yathā rudro gānaiḥ saha yathā śriyābhiyukto 'haṁ tathā bhakto mama priyaḥ "Anyone who becomes My sincere devotee becomes very dear to Me. As dear as you and your sons are, as dear as Lord Śiva and his associates, as dear as the goddess of fortune." In this verse it is seen that as Brahmā is accompanied by his sons, so Lord Kṛṣṇa is always accompanied by His devotees. The word "ca" (and) is explained in the following words of Gopāla-tāpanī Upaniṣad (2.91), where the Supreme Personality of Godhead declares: dhyāyen mama priyo nityaṁ sa mokṣam adhigacchati sa mukto bhavati tasmai svātmānam ca dadāmi vai "One who meditates on Me is eternally dear to Me. He attains liberation. He becomes liberated. I give Myself to him." In these words the Lord declares that the devotees are eternally dear to Him and He also declares that he gives Himself as a gift to His devotees. If the individual souls and the Supreme Lord are ultimately one, these two statements cannot be at all possible. Therefore the scriptures' statement "so 'ham" (I am He) should be understood as the description of a specific symptom of ecstatic love. This statement ("so 'ham"), when found in the Rāma-tāpanī Upaniṣad and other Upaniṣads should also be explained in this way. In conclusion, it is said that one attains liberation by the mercy of the spiritual master and by devotional service to the Supreme Personality of Godhead. There is no fault with that statement. Adhikaraṇa 23 Spiritual Knowledge Brings Liberation

Introduction by Śrīla Baladeva Vidyābhūṣaṇa True knowledge is defined as the scriptures' description of devotional service. That knowledge leads to liberation. Here begins an elaborate description of that truth. In the Śvetāśvatara Upaniṣad (3.8) it is said: tam eva viditvāti mṛtyum eti nānyaḥ panthā nvidyate 'yanāya "I know the Supreme Personality of Godhead, who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of that Supreme Person."* In the Puruṣa-sūkta prayers of the Ṛg Veda it is said: tam eva vidvān amṛta iha bhavati "A person who knows the Supreme attains liberation." Saṁśaya (doubt) Is liberation caused by the performance of Vedic rituals (karma), by spiritual knowledge (vidyā), or by rituals and knowledge together? Pūrvapakṣa (the opponent speaks): How is liberation attained? It is attained by performing Vedic rituals. This is proved in sūtras 3.4.2-7. Or, if there must be some knowledge, then Vedic rituals and knowledge should be combined together to bring liberation. In the Śruti-śāstra it is said: tad-dhetor na tu tayor ekataraṁ taṁ vidyā-karmaṇī "Vedic rituals and spiritual knowledge must be combined together to bring liberation. Either of them alone is not enough." It is also said: ubhābhyām eva pakṣābhyāṁ yathā khe pakṣiṇo gatiḥ tathaiva karma-jñānābhyāṁ mukto bhavati mānavaḥ

"As a bird needs two wings to fly in the sky, so a man needs both Vedic rituals and spiritual knowledge to attain liberation." Or, perhaps spiritual knowledge alone is in truth the cause of liberation. After all, the Śvetāśvatara Upaniṣad (3.8) declares: tam eva viditvāti mṛtyum eti "Only one who knows the Supreme Personality of Godhead can transcend the bonds of birth and death." After all is said and done it is not possible to reach a final conclusion in this matter. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 48 vidyaiva tu tan-nirdharaṇāt vidyā—knowledge; eva—indeed; tu—certainly; tat—of that; nirdharaṇāt— because of the conclusion. It is knowledge indeed, for that is the conclusion. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (indeed) is used here to dispel doubt. Spiritual knowledge, and not Vedic ritual, is the cause of liberation. Neither is it necessary that spiritual knowledge be combined with the performance of Vedic rituals in order to bring liberation. Why is that? The sūtra explains: "tan-nirdharaṇāt" (for that is the conclusion). The conclusion is given in Śvetāśvatara Upaniṣad 3.8. The word "vidyā" (knowledge) here means "the knowledge that leads to devotional service". In the Bṛhad-āraṇyaka Upaniṣad (4.4.21) it is said: vijñāya prajñāṁ kurvīta

"One should understand the Supreme, and thus become wise." The "wisdom" here is clearly devotional service. In the Smṛti-śāstra the word "vidyā" is used in both these senses. One example is in the following words: vidyā-kuṭhāreṇa śitena dhīraḥ "With the sharpened ax of knowledge a wise person cuts asunder the darkness of ignorance." Another example is in Bhagavad-gītā (9.2): rāja-vidyā rāja-guhyam "This knowledge is the king of education, the most secret of all secrets."* The word "vidyā" may be interpreted in two ways. It is like the words "kaurava" and "mīmāṁsā". The former may mean either "the Pāṇḍavas" or "the sons of Dhṛtarāṣṭra", and the latter may mean either "the knowers of Vedic rituals" or "the knowers of the Supreme". Liberation is thus attained by knowledge, knowledge here being the direct perception of the Lord standing outside the heart. The author of the sūtras declares this in the following words. Sūtra 49 darśanāc ca darśanāt—by seeing; ca—also. Also by seeing. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Muṇḍaka Upaniṣad (2.2.8) it is said:

उपनिषद्-श्रुति-प्रमाणम् (मुण्डकोपनिषद् २.२.८) भिद्यते हृदयग्रन्थिश् छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ॥ हिन्दी-अनुवाद: "इस प्रकार उस परावर (सर्वोच्च परमेश्वर) का साक्षात्कार होने पर हृदय की ग्रन्थि खुल जाती है, समस्त संशय छिन्न-भिन्न हो जाते हैं तथा उसके समस्त संचित एवं क्रियमाण कर्मों का क्षय हो जाता है।" भावार्थ: यहाँ यह अभिप्राय है कि परब्रह्म परमेश्वर के साक्षात्कार (दर्शन) से ही जीव की मुक्ति होती है। पूर्वपक्ष: यहाँ कोई शङ्का कर सकता है: क्या शास्त्र यह नहीं कहते कि "वैदिक कर्मों के अनुष्ठान से मुक्ति प्राप्त होती है"? अथवा क्या शास्त्र यह नहीं कहते कि "वैदिक कर्मों के अनुष्ठान और तत्त्वज्ञान दोनों के समुच्चय से मुक्ति प्राप्त होती है"? अतः आपका यह कथन (कि केवल ज्ञान/दर्शन से मुक्ति होती है) शास्त्रों से विरुद्ध है। सिद्धान्त-समाधान: यदि ऐसा पूर्वपक्ष उपस्थित किया जाए, तो सूत्रकार (महर्षि बादरायण) निम्नलिखित उत्तर देते हैं— ब्रह्मसूत्रम् — ३.३.५० सूत्र ५०: श्रुत्यादिबलीयस्त्वाच्च न बाधः ॥ ५० ॥ पदच्छेद एवं पद-अर्थ: श्रुति = श्रुति-शास्त्र; आदि = आदि (तथा लिङ्ग आदि प्रमाण); बलीयस्त्वात् = अधिक बलवान् (प्रबल) होने से; च = और; न = नहीं; बाधः = बाध (खण्डन)। सूत्रार्थ: और (केवल ज्ञान से मुक्ति का) बाध नहीं हो सकता, क्योंकि श्रुति आदि प्रमाण अधिक बलवान् हैं। श्रील बलदेवविद्याभूषण-विरचितं गोविन्दभाष्यम् (तात्पर्य): श्रुति-शास्त्र का यह उद्घोष कि "अपरोक्ष ज्ञान से ही मुक्ति प्राप्त होती है", पूर्वपक्षी द्वारा उद्धृत दो शास्त्र-वचनों से खण्डित नहीं किया जा सकता। ऐसा क्यों है? क्योंकि सूत्र कहता है: "श्रुत्यादिबलीयस्त्वात्" (क्योंकि श्रुति-शास्त्रों तथा अन्य प्रमाणों की प्रामाणिकता अधिक प्रबल है)। इसका तात्पर्य यह है कि श्वेताश्वतरोपनिषद् (३.८) के वचन ("तमेव विदित्वाति मृत्युमेति...") तथा अन्य श्रुति-वाक्यों की प्रामाणिकता इतर प्रमाणों की अपेक्षा सर्वथा बलवती है। सूत्र में प्रयुक्त 'आदि' शब्द सूचित करता है कि ऐसे अन्य श्रुति-वाक्य भी विद्यमान हैं, जहाँ यह सत्य साक्षात् अथवा परोक्ष रूप से प्रतिपादित हुआ है। शास्त्रों में कहा गया है:

इन्द्रोऽश्वमेधाच्छतं इष्ट्वापि राजा ब्रह्माणमीड्यं समुवाचोपसन्नः । न कर्मभिर्न धनैर्नापि चान्यैः पश्येत् सुखं तेन तत्त्वं ब्रवीहि ॥ (भावानुवाद: सौ अश्वमेध यज्ञ सम्पन्न करने के उपरान्त भी राजा इन्द्र ने स्तुत्य ब्रह्माजी के समीप उपस्थित होकर निवेदन किया— "न वैदिक कर्मकाण्डों से, न प्रचुर धन से, और न ही किसी अन्य साधन से मुझे वास्तविक सुख की प्राप्ति हुई है; अतः कृपा करके मुझे वह परम तत्त्व बतलाइए जिससे मैं वास्तविक सुख/आनन्द का दर्शन कर सकूँ।") श्रुतौ चोक्तम्— नास्त्यकृतः कृतेन ॥ (मुण्डकोपनिषद् १।२।१२) (अर्थात्: जो अकृत अर्थात् नित्य-अजन्मा परब्रह्म है, वह कृत अर्थात् कर्म-अनुष्ठानों से प्राप्त नहीं हो सकता।) पूर्वपक्षी द्वारा उद्धृत छह सूत्रों (३.४.२–७) के आक्षेपों का समाधान स्वयं सूत्रकार महर्षि बादरायण आगे के सूत्रों (३.४.८–१४) में करेंगे। सूत्र में "आदि" शब्द का तात्पर्य है कि इस सिद्धान्त के पोषक अनेक अन्य श्रुति-प्रमाण भी विद्यमान हैं। तथा "च" शब्द यह द्योतित करता है कि अनेक श्रुतियाँ यह सिद्ध करती हैं कि ब्रह्मविद्या समस्त पूर्व सञ्चित कर्म-संस्कारों का समूल उच्छेद कर देती है। पूर्वपक्षी द्वारा प्रस्तुत "तं विद्याकर्मणी समन्वारभेते" इत्यादि वचनों का परिहार सूत्रकार स्वयं सूत्र ३.४.११ में करेंगे। अतः यह सिद्धान्त सुप्रतिष्ठित हुआ कि ब्रह्मविद्या ही मोक्ष रूपी परम पुरुषार्थ की साक्षात् और एकमात्र हेतु है। अधिकरणम् २४ : भक्त/सन्त-पूजन-अधिकरणम् श्रीलबलदेवविद्याभूषण-विरचित गोविन्दभाष्य-अवतरणिका: अब इस सिद्धान्त का निरूपण किया जाता है कि भगवद्भक्त सन्तों की सेवा-अर्चना से मुक्ति की प्राप्ति होती है। तैत्तिरीयोपनिषदि (१।११।२) श्रूयते— अतिथिदेवो भव ॥ (अनुवाद: अतिथि को साक्षात् देवस्वरूप मानकर उसकी सेवा-सत्कार करो।)

Saṁśaya (doubt): Is the worship of saintly devotees a cause of liberation or is it not? Pūrvapakṣa (the opponent speaks): Liberation is already available by the mercy of the spiritual master and the worship of the Supreme Lord. What need is there to worship the saintly devotees? Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 51 anubandhādibhyaḥ anubandha—repeated instructions; ādibhyaḥ—beginning with. Because of many instructions. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "anubandha" here means, "because of many instructions declaring that one should worship the saintly devotees". The Taittirīya Upaniṣad's phrase, "treat him as if he were a visiting demigod" means "worship him". This is so because by the mercy of great devotees one attains liberation. If this were not so then the Taittirīya Upaniṣad would not have spoken in this way. Many great sages who know the truth have also taught this in the Smṛti-śāstra. In Śrīmad- Bhāgavatam (5.12.12), Jaḍa Bharata explains: rahūgaṇaitat tapasā na yāti na cejyayā nirvapaṇād gṛhād vā na cchandasā naiva jalāgni-sūryair vinā mahat-pāda-rajo-'bhiṣekam "My dear King Rahūgaṇa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy (brahmacarya), strictly following the rules and regulations of householder life, leaving home as vanaprastha, accepting sannyāsa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other

processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee."* In Śrīmad-Bhāgavatam (11.12.1-2), Lord Kṛṣṇa Himself explains: na rodhayati māṁ yogo na saṅkhyaṁ dharma uddhava na svādhyāyas tapas tyāgo neṣṭa-pūrtaṁ na dakṣiṇā vratāni yajñās chandāṁsi tīrthāni niyamā yamāḥ yathāvarundhe sat-saṅgaḥ sarva-saṅgāpaho hi mām "My dear Uddhava, neither through aṣṭāṅga-yoga (the mystic yoga to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through practice of austerities, nor through charity, nor through acceptance of sannyāsa, nor through many pious deeds, nor through giving dakṣiṇā, nor through following vows, nor through performing many yajñas, nor through chanting Vedic hymns, nor through visiting holy places, nor through controlling the senses can one bring Me under his control as much as one can by associating with saintly devotees. Their association frees one from the touch of matter." Here Lord Kṛṣṇa personally teaches the importance of associating with saintly devotees. The Lord here teaches a great secret of how to engage in devotional service. The word “ādi" in this sūtra indicates that one should also visit holy places of pilgrimage and one should avoid they who commit blasphemy. In Śrīmad- Bhāgavatam (1.2.16) it is said: śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt "O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service one gains affinity for hearing the message of Vāsudeva."* In the Padma Purāṇa it is said: harir eva sadārādhyaḥ

सर्वदेवेश्वरेश्वरः इतरे ब्रह्मरुद्राद्या नावज्ञेयाः कदाचन ॥ हिन्दी अनुवाद: "भगवान् श्रीकृष्ण समस्त देवताओं के भी ईश्वर एवं परम पुरुषोत्तम हैं, वे ही सर्वदा पूज्य हैं। तथापि ब्रह्मा, शिव आदि अन्य देवताओं का भी कभी अनादर नहीं करना चाहिए।" पूर्वपक्ष: यहाँ कोई शङ्का कर सकता है कि—श्रीगुरुदेव की कृपा तथा साधु-सङ्ग दोनों ही परमेश्वर की कृपा से प्राप्त होते हैं। अतः मुक्ति का वास्तविक कारण केवल भगवान् की ही कृपा है। सौभाग्य भी स्वतन्त्र रूप से घटित नहीं होता, वह भी भगवान् की ही कृपा से उत्पन्न होता है। वास्तव में समस्त कार्य भगवान् की कृपा से ही सम्पादित होते हैं, जैसा कि ब्रह्मसूत्र २.३.३९ में प्रतिपादित किया गया है। अतएव यह कहना युक्तिसङ्गत नहीं है कि मुक्ति श्रीगुरुदेव की कृपा से अथवा भगवत्कृपा के अतिरिक्त किसी अन्य साधन से प्राप्त होती है। सिद्धान्त: इस शङ्का का समाधान यह है कि—यद्यपि वे साधन स्वयं परमेश्वर द्वारा ही प्रेरित होते हैं, तथापि श्रीगुरुदेव की कृपा एवं अन्यान्य कारण भी स्वयं मुक्ति के साक्षात् कारण हैं। इसका निरूपण सूत्र २.३.४० से आरम्भ होने वाले अंश में पहले ही किया जा चुका है। सत्य तो यह है कि परमेश्वर अपने भक्तों द्वारा वशीभूत हो जाते हैं और वे उन्हें अपनी कृपा दूसरों पर वितरण करने की पूर्ण शक्ति प्रदान करते हैं। इस प्रकार भक्तगण स्वतन्त्र माध्यम बनकर दूसरों तक भगवान् की कृपा पहुँचाते हैं। जब भक्त किसी पर कृपा करते हैं, तब परमेश्वर भी उस जीव पर कृपा कर देते हैं। इस प्रकार समस्त प्रतीत होने वाले विरोधों एवं विभिन्न शास्त्र-वचनों का यथार्थ समन्वय हो जाता है। पञ्चविंशतितमम् अधिकरणम् (अधिकरण २५) विषय: परम पुरुषोत्तम भगवान् के साथ मुक्त जीवों के विविध सम्बन्ध श्रीमद्-बलदेवविद्याभूषण-कृत भूमिका छान्दोग्योपनिषद् (३.१४.१) में कहा गया है: अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ॥ हिन्दी अनुवाद: "निश्चय ही यह पुरुष (जीवात्मा) सङ्कल्पमय (क्रतुमय) है। इस मनुष्य-लोक में जीवात्मा जैसा सङ्कल्प अथवा चिन्तन करता है, इस देह का त्याग कर परलोक में वह वैसा ही बन जाता है; अतः उसे सद्-सङ्कल्प (उपासना) करना चाहिए।"

"Man is meant to worship the Supreme Lord. As one worships the Lord in this life, so one will attain Him after death. Therefore one should worship the Lord." Saṁśaya (doubt): The worship of the Supreme Lord is naturally accompanied by the worship of the spiritual master and the saintly devotees. This worship is of many kinds, some higher and some lower. Does the higher or lower level of one's worship lead to a higher or lower result, or does it not lead to a higher or lower result? Pūrvapakṣa (the opponent speaks): In the Muṇḍaka Upaniṣad (3.1.3) it is said: nirañjanaḥ paraṁ sāmyam upaiti "Liberated souls are all equal." In this way the Śruti-śāstra affirms that different levels of worship do not lead to different results. Travelers who enter a city by different paths do not enter different cities. They enter the same city. In the same way, although they have attained Him by different paths, the liberated souls see the same Supreme Lord. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 52 prajñāntara-pṛthaktva-vad dṛṣṭiś ca tad uktam prajñā—knowledge; antara—other; pṛthaktva—variety; vat—possessing; dṛṣṭiḥ—sight; ca—and; tat—that; uktam—said. As there are differences of knowledge, so also there are differences in sight. That is stated. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad (4.4.21) it is said: vijñāya prajñāṁ kurvīta