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

"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

"One should understand the Supreme, and thus attain wisdom." Here are the words "understanding" and "wisdom". The meaning of the first is straightforward, but the second really means devotional service to the Lord. As there are thus different kinds of knowledge so also the devotees see the Lord in different ways. The sūtra explains: "tad uktam" (that is stated). These words mean, "it is stated that according to the devotees' different kinds of worship different higher and lower results are obtained". Thus according to the way the Lord was worshiped the devotees see the Lord in different ways. This is reflected in their liberation. The sameness described above means that the liberated souls see the same Supreme Lord. Here someone may object: That may be. However, you say that without knowledge one cannot see the Lord and without first seeing the Lord one cannot attain liberation. Both statement are illogical. When the Supreme Lord was personally present on the earth many persons who had no knowledge nevertheless saw Him and many who saw Him did not attain liberation. To this objection the author of the sūtras gives the following reply. Sūtra 53 na sāmānyād apy upalabdher mṛtyu-van na hi lokāpattiḥ na—not; sāmānyāt—ordinary; apy—even; upalabdheḥ—of perception; mṛtyu— death; vat—like; na—not; hi—indeed; loka—of the world; āpattiḥ—attainment. Not by ordinary vision, as not by death. Indeed not. There is attainment of that world. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "api" (also) is here used for emphasis. As merely dying does not bring liberation, in the same way ordinary seeing of the Lord also does not bring liberation. What then is the result obtained by ordinary seeing of the Lord? The sūtra explains: "lokāpattiḥ" (there is attainment of that world). This is like The Vidyādhara Sudarśana and the king Nṛga, who both attained ordinary sight of the Lord and from that attained the higher material worlds. Here someone may object: Did they did not attain liberation? If this is said, then the sūtra replies, "na hi" (indeed not). They did not. They attained a higher

world. That is the meaning. In the Nārāyaṇa Tantra it is said: sāmānya-darśanāl lokā muktir yogyātma-darśanāt "By seeing the Supreme Lord with ordinary vision one attains the higher material worlds. By seeing the Lord with spiritual vision one attains liberation." This is the meaning here. There are two ways of seeing. One is covered by matter and the other is not covered by matter. The first way of seeing the Supreme Personality of Godhead is attained by many pious deeds. It brings one to Svargaloka and the other higher material planets. The second way of seeing the Supreme Personality of Godhead is attained by understanding the truth of the Supreme Personality of Godhead. This way of seeing destroys the subtle material body (of mind, intelligence and false ego), gives one a spiritual body filled with bliss, and makes one a dear associate of the Lord. In this way it brings liberation. In this way everything is explained. The sages say that they who are killed by the Lord see the Lord at the moment of their death and in this way they also become liberated. This occurs because the splendor of the Lord's cakra or other weapon destroys their subtle material body (of mind, intelligence, and false ego). It should be understood that by seeing the Lord these persons attain love for Him. To say otherwise would contradict many statements of the scriptures. Adhikaraṇa 26 How to Attain Liberation Introduction by Śrīla Baladeva Vidyābhūṣaṇa This section is begun to give firm proof that by seeing the Lord with eyes of spiritual knowledge, one attains liberation. In the Muṇḍaka Upaniṣad (3.2.3) and Kaṭha Upaniṣad (1.2.23) it is said: nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuṁ svām

श्रुति-वचन (मुण्डक उपनिषद् ३.२.३): "नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन। यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम्॥" हिन्दी अनुवाद: "यह परमात्मा न तो व्याख्यानों से प्राप्त होता है, न विशाल बुद्धि से और न बहुत सुनने से ही। वह केवल उसी के द्वारा प्राप्त होता है जिसका वह स्वयं वरण करता है; उसके सम्मुख यह परमात्मा अपने स्वरूप को प्रकट कर देता है।" संशय: क्या भगवान् केवल अपनी स्वेच्छा (वरण) से ही प्रकट होते हैं, अथवा किसी साधक की अनन्य भक्ति और भौतिक वैराग्य के कारण प्रकट होते हैं? पूर्वपक्ष: भगवान् केवल इसलिए प्रकट होते हैं क्योंकि वे अपनी इच्छा से चुनते हैं, क्योंकि शास्त्र ऐसा ही प्रतिपादित करता है। सिद्धान्त: इस संशय के निवारणार्थ सूत्रकार अपना सिद्धान्त प्रस्तुत करते हैं— ब्रह्मसूत्र (वेदान्त-सूत्र) ३.३.५४ परेण च शब्दस्य ताद्विध्यं भूयस्त्वात्त्वनुबन्धः ॥ ५४ ॥ पदच्छेद एवं शब्दार्थ: परेण — परवर्ती (उत्तर) श्रुति-वचन के द्वारा; च — भी; शब्दस्य — श्रुति-शब्द का; ताद्विध्यम् — वैसा ही भाव/अर्थ (तथाविधत्व); भूयस्त्वात् — बाहुल्य/प्राधान्य होने से; तु — वास्तव में; अनुबन्धः — सम्बन्ध (साधन का अनुषङ्ग)। सूत्रार्थ: परवर्ती वचन से भी शब्द का वही अर्थ सिद्ध होता है। भक्ति की अधिकता एवं प्राधान्य होने के कारण ही भगवान् का यह वरण-सम्बन्ध घटित होता है। श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य (तात्पर्य): यहाँ यह जो कहा गया है कि 'जिसका वे वरण करते हैं, उसी को प्राप्त होते हैं'—यह कथन वस्तुतः इस तथ्य के अभिन्न है कि 'भगवान् भक्ति-साधना द्वारा ही प्राप्त होते हैं।' यह तथ्य इस वचन के ठीक पश्चात् आने वाले मन्त्र से पूर्णतः स्पष्ट हो जाता है। अतः इसका यह अर्थ नहीं है कि बिना किसी साधन के भगवान् स्वेच्छाचार से प्रकट होते हैं। इसके अनन्तर पठित मन्त्र इस प्रकार है (मुण्डक उपनिषद् ३.२.४): श्रुति-मन्त्र: नायमात्मा बलहीनेन लभ्यो न च प्रमादात्तपसो वाप्यलिङ्गात्। एतैरुपायैर्यतते यस्तु विद्वां- स्तस्यैष आत्मा विशते ब्रह्मधाम॥ मन्त्रार्थ: "यह परमात्मा आध्यात्मिक बल (भक्ति-बल) से हीन पुरुष द्वारा प्राप्त नहीं किया जा सकता; न ही प्रमादी (असावधान) व्यक्ति द्वारा अथवा अनुचित (संन्यास-रहित) तपस्या से प्राप्त किया जा सकता है। किन्तु जो विद्वान् इन यथार्थ उपायों द्वारा प्रयत्न करता है, उसका यह आत्मा ब्रह्म-धाम में प्रवेश कर जाता है।"

a person who strives by right means to attain Him. Such a person enters the spiritual world." The "right means" are described in the beginning of this verse. They are spiritual strength, sober carefulness, and appropriate austerities. The word "spiritual strength" here means "devotional service". The Supreme Lord Himself explains: vaśe kurvanti māṁ bhaktāḥ sat-striyaḥ sat-patiṁ yathā "As faithful wives control their saintly husband, so My devotees bring Me under their control." In the Bhagavad-gītā (8.22), it is said: puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā "The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion."* Here is the verse immediately following the "nāyam ātmā pravacanena" verse when it appears in the Kaṭha Upaniṣad (1.2.24): nāvirato duścaritāt nāśānto nāsamāhitaḥ nāśānta-mānaso vāpi prajñānenainam āpnuyāt "Neither a person who has not abandoned sins, nor a person who is not peaceful, nor a person who does not strive to attain Him, nor a person who does not control his mind can, even though he may be very intelligent and learned, attain the Supreme Lord." A person who controls his senses, acts in a saintly manner, and meditates on Lord Hari becomes able to see Lord Hari directly. Therefore one should engage in the activities of devotional service. In this way the first and second statement together mean that the Supreme Lord chooses to reveal Himself to they who engage in His devotional service. The first statement is that the Lord chooses who will attain Him. The Lord chooses they who please Him and are dear to Him. He does not choose they who

do not please Him. He is pleased by they who engage in His devotional service. He is not pleased by they who do not engage in devotional service. He personally explains (Bhagavad-gītā 7.17): teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ "Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me."* In the Kaivalya Upaniṣad (2) it is said: śraddhā-bhakti-dhyāna-yogād avehi "With devotion, meditation, and faith one should try to understand the Supreme." If it were not true (that the Lord reveals Himself to they who love and serve Him, and if instead it were true that He reveals Himself only on a whim to people chosen at random, and if He thus did not care for the love and devotion of they who serve Him), then one might justly become angry with the Lord and claim that He is unfair. Here someone may object: If this is so then why does the scripture explain that the Lord reveals Himself to they whom He chooses? To this objection the sūtra replies: "“bhūyastvāt" (because of being more important). The word "tu" (indeed) in the sūtra is used for emphasis. The meaning here is that the Lord's choosing is the most important aspect in His directly appearing before a person. Actually the Lord's choosing is the last of a chain of causes. Here is the sequence of events: First there is association with saintly devotees and service to them. By that service one learns the truth of the Supreme Lord and also about one's own self. Then one becomes disinterested in whatever has no relation to the Lord. Then one develops devotion and love for the Lord. That love pleases the Lord and makes one dear to the Lord. Then the Lord chooses to reveal Himself to that person. Adhikaraṇa 27 The Supreme Lord Resides in the Bodies of the Conditioned Souls

Introduction by Śrīla Baladeva Vidyābhūṣaṇa They who with the mellows of servitude, friendship, or other mellows, from the beginning worship the Supreme Personality of Godhead who always stays in the spiritual sky, will attain that spiritual sky and there they will directly see their Lord. It is seen that some others, who are situated in the mellows of neutrality (śānta-rasa), worship the Supreme Lord as present in their bellies and in other parts of their bodies. Viṣaya (the subject to be discussed) Many statements in the scriptures describe this worship of the Supreme Personality of Godhead as present in the devotee's stomach and other bodily organs. Saṁśaya (doubt): Should one worship Lord Hari as present in one's belly and other bodily organs, or should one not worship Him in this way? Pūrvapakṣa (the opponent speaks): One should not worship Lord Hari as present in one's belly and other bodily organs, for these things are all material. However one should worship the Lord as eternally present in the spiritual sky. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 55 eka ātmanaḥ śarīre bhāvāt eke—some; ātmanaḥ—of the Supreme Personality of Godhead; śarīre—in the body; bhāvāt—because of existence. Some because of the Lord's existence in the body. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here the word "eke" (some) means "some followers of the Vedas". The word "śarīre" means, "in the body", that is, "in the belly, the heart, and the brahma- randhra". The word "ātmanaḥ" means "of Lord Viṣṇu". The phrase "the worship of Lord Viṣṇu should be performed" is understood here. Why is that? The sūtra

explains, "bhāvāt", which means "because He exists there". In the Nyāya-śāstra it is said: akke cen madhu vindeta kim arthaṁ parvataṁ vrajet "If one finds honey in a nearby tree, why should one search for honey in a faraway mountain?" The meaning here is that when the Lord is pleased (when one worships Him as present in the devotee's body) and He will give the devotee residence in His own abode. In Śrīmad-Bhāgavatam (10.87.18) it is said: udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ parisara-paddhatiṁ hṛdayam āruṇayo daharam tata udagād ananta tava dhāma śiraḥ paramam punar iha yat sametya na patanti kṛtānta-mukhe "Among the followers of the methods set forth by great sages, those with less refined vision worship the Supreme as present in the region of the abdomen, while the Aruṇis worship" Him as present in the heart, in the subtle center from which all the prāṇic channels emanate. From there, O unlimited Lord, these worshipers raise their consciousness upward to the top of the head, where they can perceive You directly. Then, passing through the top of the head toward the supreme destination, they reach that place from which they will never again fall to this world, into the mouth of death."*** Adhikaraṇa 28 Different Mellows in the Spiritual World Introduction by Śrīla Baladeva Vidyābhūṣaṇa In Chāndogya Upaniṣad 3.14.1 and in other places in the scriptures, the worship of the Lord in sweetness (mādhurya) and the worship of the Lord in opulence (aiśvarya) have been described. Also it has been shown that the living entities, by engaging in devotional service and associating with saintly devotees, by the Lord's will attain Him as he appears in a specific form with specific qualities, a

form chosen by the devotee. In this way it is shown that these two features of the Lord (sweetness and opulence) are not incompatible with each other. Saṁśaya (doubt): When the devotee worships the Lord as having certain qualities, does the devotee attain a form of the Lord having those qualities alone or does he attain a form of the Lord having other qualities also. Pūrvapakṣa (the opponent speaks): Whether the devotee meditates on the Lord in sweetness or opulence, the devotee will meet a form of the Lord who has all the qualities of both sweetness and opulence. This is so because whether meditated on in sweetness or opulence, the Lord remains one person. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 56 vyatirekas tad-bhāva-bhāvitvān na tūpalabdhi-vat vyatirekaḥ—difference; tat—of that; bhāva—of the nature; bhāvitvāt—because of the being; na—not; tu—indeed; upalabdhi—of the understanding; vat—like. Not different, because of the nature of the meditation. Indeed, it is like knowledge. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (indeed) is used here to dispel doubt. The sūtra declares that other qualities are not manifested. Why is that? The sūtra explains: "tad-bhāva- bhāvitvāt", which means, "because of the nature of the qualities that were the object of meditation". This means that when one attains the Lord, the Lord appears in the same form as was the object of the devotee's meditation. The word "upalabdhi-vat" means "like knowledge". This means, "One meets a form of the Lord like the form one knew in his meditation on the Lord." Even though the meditator is aware that the Lord has many other qualities, still when the devotee meets the Lord the Lord will manifest only the qualities that were included in the devotee's meditation and not the Lord's other qualities. In this way the description in Chāndogya Upaniṣad 3.14.1 is not contradicted. In the following sūtra the author gives an example to show that the devotee meets a form of the Lord corresponding to what had been the object of the devotee's meditation.