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

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.

Sūtra 57 aṅgāvabaddhas tu na śākhāsu hi prativedam aṅga—parts; avabaddhaḥ—connected; tu—indeed; na—not; śākhāsu—in the branches; hi—indeed; prativedam—according to the Vedas. Indeed, each has his part according to the different branches of the Vedas. Purport by Śrīla Baladeva Vidyābhūṣaṇa The performer of a yajña assigns different priests to perform the different parts of the yajña. The priests are thus named according to the function they fulfill in the yajña. The performer of the yajña thus tells the priests, "You become the adhvaryu priest. You become the hotā priest. You become the udgātā priest." In this way a certain priest, even though he is expert in performing all the different functions, accepts the limited role in the yajña. He does not perform all the functions in the yajña. It is not possible for him to perform all the functions in all the different branches of the Vedas. The duties are distributed among the different Vedas. The hotā priest chants mantras of the Ṛg Veda, the adhvaryu priest chants mantras of the Yajur Veda, the udgātā priest chants mantras of the Sāma Veda, and the brahmā priest chants mantras of the Atharva Veda. In this way, according to the wish of the person performing the yajña, the different priests accept different roles in the yajña and different priestly rewards (dakṣiṇā) also. In the same way, according to the wish of the Supreme Lord, the individual living entities accept different roles in their service to the Lord and they also meet the Lord in different ways according to the roles they play. Now, to explain the mellows of mixed emotions, which were displayed by Uddhava and others, and which are less pleasing, the author of the sūtras gives another example. Sūtra 58 mantrādi-vad vāvirodhaḥ mantra—mantras; ādi—beginning; vat—like; vā—or; avirodhaḥ—not a contradiction.

Or, there is no conflict, as in the case of mantras and other things. Purport by Śrīla Baladeva Vidyābhūṣaṇa the Lord's desire here is to increase devotion of various kinds. It is like mantras. As one mantra may be used in many rituals, another mantra may be limited to two rituals, and another mantra used in one ritual only, so the Lord engages (His devotees to worship Him some in many ways and some in one way only). The word "ādi" (beginning with) in this sūtra means "time and action". As at any given time some trees may be sprouting leaves and flowers and other trees may be shedding their leaves, and as at any given time one person may be an infant, and another a teenager, so (at any given time the different devotees may serve the Lord in many different ways, each person acting differently according to the Lord's wish). The sūtra explains, "vāvirodhaḥ" (thus there is no conflict). Thus after liberation a person will attain the same relationship with the Lord that the person desired while worshiping Him before the person became liberated. In this way it is proved that qualities the Lord manifests to the liberated soul are not different from the qualities the soul meditated on before attaining liberation. Adhikaraṇa 29 The Different Features of the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Viṣaya (the subject to be discussed) Now the following texts from the Gopāla- tāpanī Upaniṣad will be considered: eko 'pi san bahudhā yo 'vabhāti "Although He is one, Lord Kṛṣṇa appears in many forms." ekaṁ santaṁ bahudhā dṛśyamānam

"Although He is one, the Supreme Personality of Godhead appears to be many." atha kasmād ucyate brahma "Why is He called the Supreme?" He Supreme Personality of Godhead has many very different forms. In this way He is like a vaidūrya jewel. Although He is one He has many different forms and many different qualities. Saṁśaya (doubt): Should one meditate on the fact that the Supreme Personality of Godhead has many different forms and many different qualities, or should one not meditate on this fact? Pūrvapakṣa (the opponent speaks): The Lord's blissfulness and other like qualities should always be the object of meditation (as was explained in sūtra 3.3.12). However, the plurality of forms contradicts the Lord's oneness. Therefore the Lord's plurality of forms should not be an object of meditation. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 59 bhūmnaḥ kratu-vaj jāyastvaṁ tathā hi darśayati bhūmnaḥ—of the plurality; kratu—yajña; vat—like; jāyastvam—pre-eminence; tathā—si; hi—indeed; darśayati—shows. Like a yajña, plurality is most important. So, indeed, it reveals. Purport by Śrīla Baladeva Vidyābhūṣaṇa The Lord's plurality of forms is His most important feature. As yajñas should always be performed, so the Lord's plurality of forms should always be an object of meditation, for this plurality is an essential feature of the Lord. As in an agniṣṭoma-yajña, from its beginning until the avabhṛta ceremony at its end, it remains always a yajña, in the same way among all the qualities of the Lord,

उनके रूपों का नानात्व सर्वदा विद्यमान और मुख्य महत्त्व रखता है। इसका प्रमाण इस सूत्र में "तथा हि दर्शयति" (क्योंकि श्रुति ऐसा ही दर्शाती है) इन शब्दों में दिया गया है। छान्दोग्योपनिषद् (७.२३.१) में कहा गया है: भूमैव सुखं नाल्पे सुखमस्ति "परम पुरुषोत्तम भगवान् का आनन्द उनकी प्रचुर विविधता में ही है। उनका आनन्द विविधता के अभाव में नहीं है।" अतः भगवान् का आनन्द तथा अन्य गुण प्रचुर मात्रा में और अत्यधिक विविधता में विद्यमान हैं। उन पर इसी प्रकार ध्यान करना चाहिए। शास्त्र उनके विषय में यही दर्शाते हैं। इस सूत्र में "दर्शयति" शब्द का अर्थ है, "वे प्रत्येक परिस्थिति में यही उपदेश देते हैं"। भगवान् के रूपों के नानात्व को स्वीकार किए बिना, उनकी समस्त लीलाओं को नित्य स्वीकार करना सम्भव नहीं है। अधिकरण ३० भगवान् के विभिन्न रूपों पर विभिन्न ध्यान श्रील बलदेव विद्याभूषण द्वारा प्रस्तावना संशय: क्या भगवान् के इन अनेक रूपों की उपासना केवल एक ही प्रकार से की जाती है अथवा उनकी उपासना के अनेक प्रकार हैं? पूर्वपक्ष: चूंकि उपास्य वस्तु (उपास्य तत्त्व) निश्चित रूप से एक ही है, अतः उनकी उपासना का भी केवल एक ही मार्ग होना चाहिए। सिद्धान्त: अग्रिम शब्दों में सूत्रकार अपना सिद्धान्त प्रस्तुत करते हैं। सूत्र ६० नाना शब्दादिभेदात् ॥ नाना—विविधता (नाना प्रकार); शब्द—शब्द; आदि—आदि के; भेदात्—भेद होने से; भेद के कारण।

They are different because of different words and other things. Purport by Śrīla Baladeva Vidyābhūṣaṇa There are different kinds of worship for the different forms of the Lord. For each form there is a different kind of worship. Why is that? The sūtra explains: "śabdādi-bhedāt" (because of different words and other things). This means, “because the names of Lord Nṛsiṁha and the Lord's other forms are different, the mantras for worshiping these forms are different, the forms themselves are different, and Their activities are also different". In the Smṛti-śāstra it is said: kṛtaṁ tretā dvāparaṁ ca kalir ity eṣu keśavaḥ nānā-varṇābhidhākāro nānaiva vidhinejyate "In the Satya, Tretā, Dvāpara, and Kali yugas, Lord Kṛṣṇa appears in different forms with different colors and different names, forms that are worshiped in different ways." In this way it is proved that the Lord's different forms are worshiped in different ways. Adhikaraṇa 31 The Steadfast Worship of the Lord Introduction by Śrīla Baladeva Vidyābhūṣaṇa That the forms of the Supreme Personality of Godhead, beginning with the form of Lord Nṛsiṁha, should be worshiped in ways that are different for each form has thus been described. Saṁśaya (doubt): Must the worshipers of these various forms meditate on all the Lord's forms together, or is such meditation only optional? Siddhānta (conclusion): In the following words the author of the sūtras gives

His conclusion. Sūtra 61 vikalpo 'viśiṣṭha-phalatvāt vikalpaḥ—option; aviśiṣṭha—not better; phalatvāt—because of the result. It is optional, for a better result is not obtained. Purport by Śrīla Baladeva Vidyābhūṣaṇa They have an option. One should worship the Supreme Lord according to the truths taught by a particular community of saintly devotees. One should remain steadfast in that form of worship and not leave it. Why is that? The sūtra explains: “aviśiṣṭha-phalatvāt" (for a better result is not obtained). This means that of all the ways to worship the Lord no one way is better than the others. They are all equal. They are all said to bring the same result, which is that liberation where one directly associates with the Supreme Personality of Godhead. If by following one such method of worship one attains perfection, what is the need of accepting another method of worship? The lesson taught in the sūtra that begins with the words "tad viduṣām" should not be forgotten. Therefore, in order to give more evidence to the truth that the ekānti devotees are the best, this instruction is repeated. There is no fault in this. Adhikaraṇa 32 Worshiping the Lord To Attain a Specific Benediction Introduction by Śrīla Baladeva Vidyābhūṣaṇa The different kinds of worship of the Lord's different forms, such as the form of Lord Nṛsiṁha and the other forms, all bring liberation as their result. Therefore these activities of worship should be regularly performed by the ekānti devotees. However, in the Bṛhad-āraṇyaka Upaniṣad and other scriptures are also described other kinds of worship of the Lord, kinds of worship meant for attaining fame,

followers, victory, wealth, and other like benedictions. Saṁśaya (doubt): May one choose any form of the Lord for such worship, or must one direct this kind of worship to one's chosen deity alone? Pūrvapakṣa (the opponent speaks): Because the worship of any form of the Lord brings the same result as the worship of any other form of the Lord, one should direct this worship to one's chosen Deity alone, as was previously explained. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 62 kāmyās tu yathā-kāmaṁ samuccīyeran na vā pūrva-hetv-abhāvāt kāmyāḥ—for the objects of desire; tu—but; yathā—as; kāmam—desire; samuccīyeran—may collect; na—not; vā—or; pūrva—previous; hetu—reason; abhāvāt—because of the non-existence. For attaining a desire one may accept another or not, as one wishes, for the previous reason is now absent. Purport by Śrīla Baladeva Vidyābhūṣaṇa To fulfill desires other than direct association with the Supreme Lord, desires like the attainment of fame in this world, one may worship any for of the Lord, as one wishes, or one need not (worship another form of the Lord, and may instead to continue to worship one's own chosen Deity). Why is that? The sūtra explains: "pūrva-hetv-abhāvāt" (for the previous reason is now absent). This is is so because the result to be obtained is different. When there is a desire to attain these various material benediction, then one may worship any form of the Lord. When one does not desire these material benefits, one may not adopt the worship of forms of the Lord other than one's chosen Deity. The meaning here is that if one who desires liberation also desires some material benediction, then he should worship Lord Hari alone in order to attain it. He should not worship the demigods to attain his desire. This is explained by Śrīmad-Bhāgavatam (2.3.10) in the following words: akāmaḥ sarva-kāmo vā

mokṣa-kāma udāra-dhīḥ tīvreṇa bhakti-yogena yajeta puruṣaṁ param "A person who has broader intelligence, whether he be full of all material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead."* Thus have been explained the various kinds of worship of the Lord, kinds of worship beginning with the chanting of the ten-syllable mantra. As explained before, this worship should be directed to one's chosen Deity. Adhikaraṇa 33 Meditation on the Form of the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the previous passages meditation on the Lord's qualities and virtues has been described. Now will be described meditation on the Lord's bodily limbs and features. In Gopāla-tāpanī Upaniṣad (1.38), the demigod Brahmā explains: tam ekaṁ govindaṁ sac-cid-ānanda-vigrahaṁ pañca-padaṁ vṛndāvana-sura- bhūruha-talāsīnaṁ satataṁ sa-marud-gaṇo 'haṁ paramayā stutyā toṣayāmi. "With eloquent prayers I and the Maruts please Lord Govinda, whose form is eternal and full of knowledge and bliss, who stays under a desire tree in Vṛndāvana, and who is this five-word mantra." In the verse that follow Brahmā speaks prayers describing the gentle smile, merciful glance, and other features on the Supreme Lord's face, eyes, and other parts of the body. Saṁśaya (doubt): Are the gentle smile and other features on the Lord's face and the other parts of His body to be meditated on or not? Pūrvapakṣa (the opponent speaks): Because by meditating on the Lord's general qualities and virtues one attains the goal of life, and because that goal thus attained is so great and exalted, there is no need to meditate on the features of the Lord's

body. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 63 aṅgeṣu yathāśraya-bhāvaḥ aṅgeṣu—on the limbs; yathā—as; āśraya—shelter; bhāvaḥ—nature. Appropriate meditation on the limbs. Purport by Śrīla Baladeva Vidyābhūṣaṇa One should appropriately meditate on the Lord's mouth and the other parts of His body. This means that one should meditate on the qualities that have taken shelter of the parts of the Lord's body. Thus, on the Lord's mouth there are a gentle smile and sweet words, on His eyes there is a merciful glance, and on the other parts of His body there are other features. Sūtra 64 śiṣṭaiś ca śiṣṭaiḥ—by the disciples; ca—and. Also by the disciples. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Gopāla-tāpanī Upaniṣad (1.51) it is said: atha haivaṁ stutibhir ārādhayāmi tathā yūyaṁ pañca-padaṁ japantaḥ kṛṣṇaṁ dhyāyantaḥ saṁsṛtiṁ tariṣyatha.

"ब्रह्मा ने कहा: जैसे मैं उनकी उपासना करता हूँ, वैसे ही तुम्हें भी करनी चाहिए। इस पञ्चपद मन्त्र का जप करते हुए तथा भगवान् श्रीकृष्ण का ध्यान करते हुए, तुम जन्म और मृत्यु के संसार से मुक्त हो जाओगे।" इस प्रकार ब्रह्मा अपने शिष्यों को भगवान् श्रीकृष्ण के श्रीविग्रह में विद्यमान गुणों का ध्यान करने की शिक्षा देते हैं। यही इसका अर्थ है। यहाँ कोई शङ्का (पूर्वपक्ष) कर सकता है: छान्दोग्य उपनिषद् (१.६.७) में कहा गया है— यथा कप्यासं पुण्डरीकमेवमक्षिणी "परमेश्वर के नेत्र कमल-पुष्प के समान हैं।" यहाँ भगवान् की कृपामयी दृष्टि अथवा उनके अन्य अङ्ग-लक्षणों का कोई उल्लेख नहीं है। यदि ऐसा कहा जाए, तो सूत्रकार निम्नलिखित उत्तर (सिद्धान्त) प्रस्तुत करते हैं— सूत्र ६५ समाहारात् समाहारात् — एकत्र समुच्चय (संग्रह) होने के कारण। एक साथ होने के कारण। श्रील बलदेव विद्याभूषण-कृत भाष्य (तात्पर्य) यहाँ पूर्व के तीन सूत्रों से "न" (ऐसा नहीं है) पद की अनुवृत्ति की जानी चाहिए। यह पद दोनों सूत्रों में अन्वित होता है। छान्दोग्य उपनिषद् के इस वचन में भगवान् के श्रीविग्रह के अन्य अङ्ग-सौन्दर्य भी उपलक्षित हैं। इस कथन का यह तात्पर्य कदापि नहीं है कि भगवान् के केवल कमल-समान नेत्र ही हैं और अन्य कोई शारीरिक लक्षण अथवा अङ्ग नहीं हैं। यहाँ कोई आक्षेप कर सकता है: भगवान् के श्रीविग्रह के अङ्गों का केवल कतिपय गुणों से युक्त और अन्य गुणों से रहित मानकर ध्यान करना अनुचित है। इसका खण्डन मैं निम्नलिखित शब्दों में करता हूँ।