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

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।

Sūtra 66 guṇa-sādhāraṇya-śruteś ca guṇa—of qualities; sādhāraṇya—commonness; śruteḥ—from the Śruti-śāstra; ca—also. Also because the Śruti-śāstra declares that the qualities are held in common. Purport by Śrīla Baladeva Vidyābhūṣaṇa In Bhagavad-gītā (13.14) it is said: sarvataḥ pāṇi-pādaṁ tat "Everywhere are His hands and legs."* This passage shows that one should meditate on the parts of the Lord's body as all having the same qualities in common. In Brahma-saṁhitā (5.32) it is said: aṅgāni yasya sakalendriya-vṛttimanti paśyanti pānti kalayanti tathā jaganti "Each of the limbs of the Lord's transcendental figure possesses in Himself the full-fledged functions of all organs and eternally sees, maintains, and manifests the infinite universes, both spiritual and mundane."** In this way the scriptures declare that each part of the Lord's body has all the qualities of all the other parts. In the following words the author of the sūtras refutes this idea. Sūtra 67 na vā tat-saha-bhāvāśruteḥ

॥ श्रीमद्ब्रह्मसूत्रगोविन्दभाष्यम् ॥ तृतीयोऽध्यायः — तृतीयः पादः सूत्रम् — न वा तत्सहभावाश्रुतेः ॥ ६७ ॥ पदच्छेदः — न — निषेधार्थकः; वा — एवार्थे (अवधारणे); तत् — तेषाम् (भगवदङ्गानाम्); सहभाव — मिथः साङ्कर्यस्य; अश्रुतेः — श्रुतिषु अप्रतिपादनात्। सूत्रार्थः — अथवा (वा शब्द अवधारणार्थक है) ऐसा नहीं मानना चाहिए; क्योंकि भगवद्-अङ्गों के परस्पर साङ्कर्य (सभी अंगों में सभी धर्मों का एक समान सहभाव) का श्रुति-शास्त्र में प्रतिपादन नहीं हुआ है। पूर्वपक्षः — ननु "सर्वतःपाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्" इत्यादिस्मृतेः भगवतः सर्वत्रापि सर्वशक्तित्वात् करचरणादीनां परस्परसाङ्कर्येण सर्वाङ्गैः सर्वकर्मणि सम्भवन्तीति सर्वे धर्माः सर्वाङ्गेषु ध्येया इति प्राप्ते— सिद्धान्तः (श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम्) — अत्र 'वा'-शब्दोऽवधारणे प्रयुक्तः। भगवतः श्रीविग्रहे सर्वाङ्गगुणानां मिथः साङ्कर्यं नानुसन्धेयम्। कुतः? 'तत्सहभावाश्रुतेः'। भगवदङ्गानां मिथः साङ्कर्यस्य श्रुतिष्वप्रतिपादनात्। न हि क्वचिदपि श्रुतौ नेत्रादिधर्माणां पादादिषु सहभावः श्रूयते। "सर्वतःपाणिपादं तत्" (गीता १३।१४) इत्याद्यास्तु स्मृतयः श्रीभगवतः सर्वशक्तित्वमात्रं प्रतिपादयन्ति, न तु यथादृष्टरूपवैचित्र्यभङ्गं कुर्वन्ति। यतः सर्वशक्तिमान् भगवान् येनाङ्गेन यत्किमपि कर्तुं समर्थोऽपि स्वीयरीत्या तथैव प्रकाशते इति भावः। हिन्दी-तात्पर्य (भावार्थ) — यहाँ 'वा' शब्द निश्चय के अर्थ में है। उपासक को भगवान् के श्रीविग्रह के विभिन्न अङ्गों में सभी अङ्गों के धर्मों का साङ्कर्य (एक साथ सहभाव) चिन्तन नहीं करना चाहिए। क्योंकि श्रुति-शास्त्र में ऐसा वर्णन नहीं है कि एक अङ्ग के गुण सर्वदा अन्य सभी अङ्गों में भी उसी रूप में उपस्थित रहें। श्रीमद्भगवद्गीता (१३।१४) का "सर्वतः पाणिपादं तत्..." इत्यादि वचन भगवान् के अचिन्त्य सर्वशक्तित्व को प्रकट करता है कि वे किसी भी अङ्ग से कोई भी कार्य करने में पूर्ण समर्थ हैं, न कि उनके दिव्य स्वरूप के अङ्गाङ्गि-वैचित्र्य का लोप करता है। सूत्रम् ६८ — दर्शनाच्च ॥ ६८ ॥ पदच्छेदः — दर्शनात् — शास्त्रेषु तथैव प्रत्यक्षोपलम्भात्; च — अपि च। सूत्रार्थः — तथा शास्त्रों में (मुखादि में ही मन्दहासादि का) दर्शन होने से भी ऐसा ही सिद्ध होता है। गोविन्दभाष्यम् — अपि च मुखादिष्वेव मन्दहासादीनां दर्शनात्। भगवतो मुखकमले एव मन्दहासादिकं शास्त्रेषु साक्षाद् दृश्यते वर्ण्यते च, न तु पादादिषु। अतः भगवदङ्गगुणानां यथायथमेव स्व-स्व-स्थाने स्थितिर्वोद्धव्या। अतो न क्वचिदपि अङ्गानां वैपरीत्यं कल्पनीयमिति सिद्धम्। हिन्दी-तात्पर्य — शास्त्रों एवं साक्षात्कार में भगवान् का मन्दहास मुखारविन्द पर ही देखा और वर्णित किया जाता है, तथा अन्यान्य दिव्य गुण उनके समुचित अङ्गों में ही सुशोभित हैं। अतः दर्शन और शास्त्र-प्रमाण दोनों के अनुसार प्रत्येक गुण को उसके समुचित स्थान पर ही स्वीकार करना न्यायसङ्गत है। ॥ इति श्रीमद्ब्रह्मसूत्रे तृतीयाध्याये तृतीयः पादः समाप्तः ॥ अथ तृतीयाध्याये चतुर्थः पादः अधिकरणम् १ — पुरुषार्थाधिकरणम् (अथातो ब्रह्मविद्यायाः पुरुषार्थहेतुत्वविचारः)

Transcendental Knowledge Invocation by Śrīla Baladeva Vidyābhūṣaṇa śraddhāveśa-manyāstṛte sac-chamādyair vairāgyodvitti-siṁhāsanāḍhye dharma-prākārāñcite sarva-dātrī preṣṭhā viṣṇor bhāti vidyeśvarīyam In the temple of faith, which is surrounded by the great walls of religion, sitting on the throne of renunciation and surrounded by courtiers of self-control and other virtues, transcendental knowledge, which is very dear to Lord Viṣṇu, shines with great splendor. Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the previous pada the various aspects of transcendental knowledge, which were there called meditation, worship, and other names, were revealed. In this pada will be revealed the truths that transcendental knowledge is independent of Vedic rituals, that Vedic rituals are merely one subordinate aspect of transcendental knowledge, that persons who have attained transcendental knowledge are divided into three classes, and other truths that are like these. According to their different kinds of faith there are three kinds of seekers of transcendental knowledge. They are described as follows.

1. They who, desiring to see the wonders of the higher planets, faithfully perform the duties of varṇāśrama-dharma, are called saniṣṭha. 2. They who, desiring to enjoy the things of this world, faithfully perform the duties of varṇāśrama-dharma, are called pariniṣṭhita. They who are in these two classes are all followers of varṇāśrama-dharma. 3. Others, purified by truthfulness, austerity, japa, and other spiritual practices, have no material desire, are called nirapekṣa. They are in this class are not followers of varṇāśrama-dharma. In this way there are three kinds of seekers of transcendental knowledge. Viṣaya (the subject to be discussed): First will be explained the truth that transcendental knowledge is independent of other things. In the Chāndogya Upaniṣad (7.1.3) it is said: tarati śokaṁ ātma-vit "One who knows the Supreme crosses beyond grief."

In the Taittirīya Upaniṣad (2.1.1) it is said: brahma-vid āpnoti param "One who knows the Supreme enters the spiritual abode." In the Kaṭha Upaniṣad (1.2.16) it is said: etad dhy evākṣaraṁ jñātvā yo yadicchati tasya tat "By understanding the immortal one attains whatever he desires." Saṁśaya (doubt): Does transcendental bring only liberation, or can it also bring elevation to the higher material planets? Pūrvapakṣa (the opponent speaks): A person wise with transcendental knowledge has no material desires. For this reason transcendental knowledge brings only liberation. Siddhānta (conclusion): In the following words the author of the sūtras gives his conclusion. Sūtra 1 puruṣārtho 'taḥ śabdād iti bādarāyaṇaḥ puruṣārthaḥ—the four goals of life; ataḥ—from this; śabdāt—from the Śruti- śāstra; iti—thus; bādarāyaṇaḥ—Vyāsa. The fulfillment of human aspirations comes from it, for this is said in the Śruti- śāstra. That is Vyāsa's opinion. Purport by Śrīla Baladeva Vidyābhūṣaṇa All the goals of human life are attained by transcendental knowledge. That is the opinion of Lord Vyāsa. Why is that? The sūtra explains: "śabdāt" (for this is said in the Śruti-śāstra). These scriptural texts have been quoted in the previous

paragraphs. Pleased by His devotee's attainment of transcendental knowledge, the Supreme Personality of Godhead gives Himself to His devotee. Pleased by His devotee's attainment of transcendental knowledge, which is like a companion to the rituals of the Vedas, the Supreme Personality of Godhead also fulfills the material desires of they, like of Kardama Muni and others, who have such desires. In the next sūtra Jaimini Muni raises an objection. Adhikaraṇa 2 Knowledge alone cannot give liberation Sūtra 2 śeṣatvāt puruṣārtha-vādo yathānyeṣv iti jaiminiḥ śeṣatvāt—because of being subordinate; puruṣa—of the people; artha-vādaḥ— words; yathā—as; anyeṣu—in others; iti—thus; jaiminiḥ—Jaimini. Because it is subordinate, the words about human aspirations are only words of praise, like praises of other things also. That is Jaimini's opinion. Purport by Śrīla Baladeva Vidyābhūṣaṇa Knowing the relationship between himself, the worshiper, and the Supreme Personality of Godhead, the object of worship, the individual living entity voluntarily engages in the activities of worship that have already been described here. As a result of these activities the individual living entity becomes free of sin and attains liberation by entering the spiritual world. Some examples of words of exaggerated praise are given in the following words of the Jaimini-sūtra: yasya parṇamayī juhur bhavati na sa pāpaṁ ślokaṁ śṛṇoti yadāṅkte cakṣur eva bhrātṛvyasya vṛṅkte "He whose sacrificial ladle is made of parṇa never hears sinful words. He whose eyes are anointed is protected from his enemies. yat-prayājānuyājā ijyante varma vā etad yajñasya

"He who makes the prayājā and anuyājā offerings is protected by an armor of yajña." Jaimini gives this description of these words of praise: dravya-saṁskāra-karmasu parārthatvāt phala-śrutir artha-vādaḥ syāt "Because they are actually meant to describe other things, the description of benefits obtained from sacrificial paraphernalia and sacrificial actions are in truth only empty praises." The Śruti-śāstra explains that a householder who throughout his entire life is self-controlled and virtuous and who regularly performs yajñas and other spiritual duties, at the end attains the Supreme Personality of Godhead. This is described in the following words of Chāndogya Upaniṣad (8.15.1): ācārya-kulād vedam adhītya yatha-vidhānaṁ guroḥ karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe svādhyāyam adhīyāno dharmikān vidadhātmani sarvendriyāṇi sampratiṣṭhāpyāhiṁsān sarva-bhūtāny anyatra tīrthebhyaḥ sa khalv evaṁ vartayan yāvad āyuṣaṁ brahmalokam abhisampadyate na ca punar āvartate. "From the ācāryas one should learn the Vedas. One should perform his duties and also offer dakṣiṇā to his spiritual master. Then one should accept household life, live in a pure way, study the Vedas, perform his religious duties, engage all his senses in the Supreme Lord's service, not harm any living being, and go on pilgrimage to holy places. A person who passes his life in this way goes to the spiritual world. He does not return to this world of repeated birth and death." In the Viṣṇu Purāṇa (3.8.9) it is said: varṇāśramācāravatā puruṣeṇa paraḥ pumān viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam "The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varṇas and āśramas."*

Many other scriptural passages may also be quoted to prove this point. Scriptural passages that encourage renunciation of Vedic rituals and pious deeds are meant for they who are crippled and thus unable to perform these deeds. In the next sūtra Jaimini affirms that transcendental knowledge is a subordinate aspect of Vedic rituals and pious deeds. Sūtra 3 ācāra-darśanāt ācāra—of deeds; darśanāt—because of seeing. Because such deeds are seen. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad (3.1.1) it is said: janako vaideho bahu-dakṣiṇena yajñeneje "Janaka, the king of Videha, performed a great yajña and gave very opulent dakṣiṇā." In the Chāndogya Upaniṣad (5.11.5) it is said: yakṣamāṇo ha vai bhagavanto 'ham asmi "The saintly king said: Soon I shall perform a great yajña." In this way it is seen that even great saints learned in transcendental knowledge still had to perform Vedic yajñas. Therefore transcendental knowledge alone is not sufficient to bring the perfection of life. Here the adage, "If honey is found in a tree in one's own courtyard, why should one travel over mountains searching for it?" is appropriate.