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

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.

Sūtra 4 tac chruteḥ tat—that; chruteḥ—because of the Śruti-śāstra. It is so because of the Śruti-śāstra. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Chāndogya Upaniṣad (1.1.8) it is said: yad eva vidyayā karoti śraddhayopaniṣadā tad eva vīryavattaraṁ bhavati "When one worships the Lord with transcendental knowledge, with faith, and with the teachings of the Upaniṣads, his worship becomes very powerful and effective." Because it is here said "with transcendental knowledge", the subordinate nature of that knowledge is clearly seen. Sūtra 5 samanvārambhaṇāt samanvārambhaṇāt—because of being together. Because of being together. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad (4.4.2) it is said: taṁ vidyā-karmaṇī samanvārabhete pūrva-prajñā ca

"At the time of death a person's knowledge, deeds, and concept of life combine to determine his future." This passage shows that knowledge and pious deeds both together determine the soul's future. Sūtra 6 tadvato vidhānāt tadvataḥ—like that; vidhānāt—because of the rule. Because of a rule like that. Purport by Śrīla Baladeva Vidyābhūṣaṇa In the Taittirīya-saṁhitā it is said: brahmiṣṭho brahmā darśa-paurṇamāsayos taṁ vṛṇīte "To perform the darśa and paurṇamāsa rites, he chooses a priest learned in the science of the Supreme." Thus it is clearly seen that transcendental knowledge is only a subordinate part of the Vedic rituals, for such knowledge only qualifies one to be a priest. Sūtra 7 niyamāc ca niyamāt—because of a rule; ca—also. Also because of a rule.

Purport by Śrīla Baladeva Vidyābhūṣana In the Īśopaniṣad (mantra 2) it is said: kurvann eveha karmāṇi jijīviṣec chataṁ samāḥ evaṁ tvayi nānyatheto 'sti na karma lipyate nare "One may aspire to live for hundreds of years if he continuously goes on working in that way, for that sort of work will not bind him to the law of karma. There is no alternative to this way for man."* This verse gives the order that even a man wise with transcendental knowledge should perform Vedic yajñas and pious deeds for as long as he lives. This verse clearly refutes the statements that encourage the renunciation of Vedic rituals or that claim that one has the option to perform or renounce Vedic rituals. This is so because scriptural statements encouraging renunciation are meant for those who are crippled or otherwise unable to perform Vedic rituals. In the Taittirīya Brāhmaṇa it is said: vīrahā vā eṣa devānāṁ yo 'gnim udvāsayate "He who does not offer oblations in the sacred fire for the demigods becomes sinful like a man who kills his own children." In this way renunciation of Vedic rituals is forbidden. In these words the idea that because it is a subordinate part of Vedic rituals, transcendental knowledge is not independent is giving spiritual benefit is advanced. The author of the sūtras refutes this idea in the following words. Adhikaraṇa 3 The Superiority of Transcendental Knowledge Sūtra 8

adhikopadeśāt tu bādarāyaṇasyaivaṁ tad-darśanāt adhika—more; upadeśāt—because of the teaching; tu—but; bādarāyaṇasya—of Vyāsa; evam—thus tat—of that; darśanāt—because of the revelation of scripture. But because Vyāsa teaches that it is more important and also because of the scriptures' revelation. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to begin the refutation of the pūrvapakṣa. The truth is that transcendental knowledge is more important than Vedic rituals. Why is that? The sūtra explains: "upadeśāt tu bādarāyaṇasyaivaṁ" (because Vyāsa teaches that it is more important). Vyāsa's opinion here cannot be uprooted, for the sūtra explains: “tad-darśanāt" (also because of the scriptures' revelation). In the Bṛhad-āraṇyaka Upaniṣad (4.4.22) it is said: tam etaṁ vedānuvacanena brāhmaṇā vividiśanti brahmacaryeṇa tapasā śraddhayā yajñenānāśakena caitam eva viditvā munir bhavaty evam eva pravrājino lokam abhīpsantaḥ pravrajanti. "By Vedic study, celibacy, austerity, faith, yajña, and fasting, the brāhmaṇas strive to understand Him. One who understands Him becomes wise. Desiring to travel to His transcendental world, the brāhmaṇas become wandering sannyāsīs." This passage shows that Vedic rituals bring the result of transcendental knowledge, and when that knowledge is attained, the Vedic rituals are abandoned. Because the method of attainment (Vedic rituals) here is abandoned at a certain stage, therefore the result (transcendental knowledge) these methods bring is more important than the methods themselves. Here someone may object: It is seen than many saints who are most wise with transcendental knowledge still perform Vedic rituals. Therefore transcendental knowledge and Vedic rituals are both equally important. In the following words the author of the sūtras refutes this idea. Sūtra 9

tulyam tu darśanam tulyam—equal; tu—but; darśanam—scriptural; revelation. But the same thing is seen in the scriptures. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) here is used to begin the refutation of the idea that transcendental knowledge is an inferior by-product of the performance of Vedic rituals. The sūtra explains that there is equal scriptural evidence to show that transcendental knowledge is not subordinate to Vedic rituals. In the Bṛhad- āraṇyaka Upaniṣad it is said: etad dha sma vai vidvāṁsa āhur ṛṣayaḥ kārayeyāḥ kim arthā vayam adhyeṣyāmahe kim arthā vayaṁ yakṣāmahe etad dha sma vai pūrve vidvāṁso 'gni-hotraṁ juhavāṁ cakrire etaṁ vai tam ātmānaṁ viditvā brāhmaṇāḥ putra-pauṣāyāś ca vitteṣaṇāyāś ca lokaiṣaṇāyāś ca vyutthāya bhikṣā-caryaṁ caranti. "The wise sages asked, `Why do we study the Vedas? Why do we perform yajñas?' Then the sages stopped performing agnihotra-yajñas. Learning the truth about the Supreme Personality of Godhead, the brāhmaṇas renounced all desire to attain sons, grandsons, wealth, or anything else in this world. They became sannyāsī beggars traveling here and there." In many places the scriptures describe many great souls learned with transcendental knowledge who renounced all Vedic rituals. These statements of scripture do not contradict the descriptions of great souls performing Vedic rituals, for many great souls performed Vedic rituals, either to purify themselves or to set a good example for the world to follow. In the next sūtra Vyāsa refutes the argument given in sūtra 4. Sūtra 10 asārvatrikī asārvatrikī—not universal.

It is not universal. Purport by Śrīla Baladeva Vidyābhūṣaṇa The passage (Chāndogya Upaniṣad 1.1.8) referred to in sūtra 4 does not have all transcendental as its scope. It refers the udgītha-vidyā. Therefore all transcendental knowledge is not a subordinate aspect of Vedic rituals. (In the next sūtra Vyāsa refutes the argument given in sūtra 5.) Sūtra 11 vibhāgaḥ śata-vat vibhāgaḥ—division; śata—a hundred; vat—like. The distribution is like a hundred. Purport by Śrīla Baladeva Vidyābhūṣaṇa The results of Vedic yajñas and transcendental knowledge, as described in Bṛhad-āraṇyaka Upaniṣad 4.4.2 (quoted in sūtra 5), are actually different. Transcendental knowledge brings one result and Vedic yajñas bring a different result. In this sūtra the example of a hundred is given. A cow and a goat may be purchased for a hundred coins. The cow cost ninety coins and the goat cost ten coins. The cost was not equally divided with each costing fifty coins. In the same way transcendental and Vedic yajñas (combine to determine the future of the individual soul) but they do not have the same influence in determining it. In the next sūtra Vyāsa refutes the argument given in sūtra 6. Sūtra 12 adhyayana-mātra-vataḥ adhyayana—study; mātra—only; vataḥ—of one who possesses.

Of one who has merely studied. Purport by Śrīla Baladeva Vidyābhūṣaṇa The passage (from the Taittirīya-saṁhitā, quoted in sūtra 6) states that a person who has studied the Vedas should be chosen as a priest. It does not mean that the priest must be advanced in transcendental knowledge of the Supreme Personality of Godhead and therefore transcendental knowledge is a subordinate part of the Vedic rituals. The word “brahmiṣṭha" in that passage means, "one who is learned in the Vedas". It does not mean "one who is wise with transcendental knowledge of the Supreme Personality of Godhead", for the Śruti-śāstras declare that a person fixed in transcendental knowledge of the Supreme renounces Vedic rituals. Therefore a person who properly studies the Vedas, does not misinterpret its words, and does not desire to gain anything material as a result of his study, is said to be “brahmiṣṭha" (learned in the Vedas). The affix “iṣṭha" has that meaning here. Some claim that the word means that the priest must be a knower of the Supreme and therefore this passage is meant to praise the glories of Vedic yajñas. Here someone may object: One who has simply studied is not qualified to perform Vedic yajñas. One must have knowledge also. Studying the Vedas does not mean simply reading them. It means understanding them. Because the Upaniṣads are parts of the Vedas, it must be understood that one who understands the Vedas understands the transcendental knowledge of the Supreme Personality of Godhead also. In this way it is proved that transcendental knowledge of the Supreme Personality of Godhead is only one subordinate aspect of the Vedic yajñas. If this objection is raised, then I reply: One is not situated in transcendental knowledge merely by understanding the meanings of the words in the Vedas, but only when one directly sees the Supreme Personality of Godhead Himself. Merely by understanding the meaning of the sentence, "Honey is sweet" one does not have direct perception of its sweetness. If this were so then merely by understanding these words one would be able to taste honey. Of course one does not taste honey in this way. Once, when asked, Nārada Muni declared that, even though he knew the Ṛg Veda and many other scriptures, still he did not understand the Supreme. He said: so 'haṁ mantra-vid evāsmi nātma-vit "I know many mantras, but I do not know the Supreme Personality of Godhead."

Therefore, worship of the Lord is something different from mere academic knowledge of the Vedas. Therefore genuine transcendental knowledge means direct perception of the Lord, a perception attained by engaging in devotional service. This knowledge brings with it the attainment of the real goal of human life. In the Taittirīya Āraṇyaka (Mahā-Nārāyaṇa Upaniṣad 10.6, and Muṇḍaka Upaniṣad 3.2.6) it is said: vedānta-vijñāna-suniścitārthāḥ sannyāsa-yogāt yatayaḥ śuddhatvāḥ te brahmaloke tu parānta-kāle parāmṛtāt parimucyanti sarve "Wise with the knowledge taught in the Vedas, renounced, and pure in heart, the great souls go to Brahmaloka. When the time comes for the universe's end, they all become liberated and go to the spiritual world." Therefore renunciation of the world and academic knowledge of the Vedas are both subordinate parts of transcendental knowledge of the Supreme. In Śrīmad- Bhāgavatam (1.2.12) it is said: tac-chraddadhānā manayo jñāna-vairāgya-yuktayā paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā "The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes the Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti."* Here someone may object: The activities of devotional service employ the body, words, and mind. In the trance of meditation it is possible to directly see the Supreme Lord with the mind, but how is it possible to directly see the Lord when the body and words are engaged in worship, japa, or other similar activities? If this objection is raised, then I reply: Devotional service is naturally filled with transcendental knowledge and bliss. In the Śruti-śāstra it is said: sac-cid-ānandaika-rase bhakti-yoge tiṣṭhati "Devotional service is eternal and full of transcendental knowledge and bliss." If this were not so then devotees would not have the power to conquer the

Supreme Lord and bring Him under their control. The activities of devotional service invoke the appearance of the Lord, who comes in His spiritual and blissful form, with the graceful hair on His head and the other features of His body. In the nyāya-śāstra it is said: śrutes tu śabda-mūlatvāt In this way it is shown that the Supreme extraordinary, inconceivable, and beyond the limits imposed by the material world. He cannot be understood by material logic. Sūtra 13 nāviśeṣāt na—not; aviśeṣāt—because of being not specific. No. For it is not specific. Purport by Śrīla Baladeva Vidyābhūṣaṇa The Śruti-śāstra does not order that a person wise with transcendental knowledge of Supreme must perform Vedic rituals throughout his entire life. Why is that? The sūtra explains: "aviśeṣāt" (for it is not specifically stated). In the Mahā-Nārāyaṇa Upaniṣad of the Taittirīya Āraṇyaka 10.5 it is said: na karmaṇā na prajayā dhanena tyāgenaike amṛtatvam ānaśuḥ "By performing Vedic rituals, fathering good children, or giving wealth in charity one does not attain liberation. It is by renunciation that one attains liberation." In this way there is no specific order that one must always perform Vedic rituals. The Śruti-śāstra gives different instructions about Vedic rituals (sometimes encouraging and sometimes discouraging them) because these instructions are intended for different āśramas. After thus refuting these objections, the author of the sūtras proceeds to

श्रुति-शास्त्र द्वारा प्रतिपादित वैदिक कर्मों के वर्णन का वास्तविक प्रयोजन: ॥ ब्रह्मसूत्रम् — सूत्र १४ ॥ स्तुतयेऽनुमतिर्वा ॥ १४ ॥ पदच्छेद एवं शब्दार्थ: स्तुतये — स्तुति के लिए; अनुमतिः — अनुमति (अनुज्ञा); वा — अथवा (अवधारणार्थक / निश्चय के लिए)। सूत्रार्थ: अथवा, (कर्मानुष्ठान की) अनुमति विद्या की स्तुति के लिए है। श्रील बलदेव विद्याभूषण विरचित तात्पर्य (गोविन्दभाष्य): यहाँ 'वा' (अथवा) शब्द अवधारण (निश्चय / बल देने) के अर्थ में प्रयुक्त हुआ है। ईशोपनिषद् (मन्त्र २) में जो यह अनुमति दी गई है कि मनुष्य जीवन-पर्यन्त वैदिक कर्मों का अनुष्ठान कर सकता है, वह केवल इसलिए दी गई है जिससे कि पराविद्या (दिव्य ज्ञान) की महिमा का गुणगान हो सके। यह श्रुति-वाक्य पराविद्या की स्तुति करता है; क्योंकि जो व्यक्ति तत्त्वज्ञान से सम्पन्न है, वह जीवन भर वैदिक कर्मों को करते हुए भी कर्म-बन्धनों (कर्मफलों) से सर्वथा अलिप्त रहता है। ईशोपनिषद् (मन्त्र २) में कहा गया है: एवं त्वयि नान्यथेतोऽस्ति [न कर्म लिप्यते नरे] ॥ "इस प्रकार का कर्म मनुष्य को कर्म-नियम (कर्म-बन्धन) से नहीं बाँधता। मनुष्य के लिए इसके अतिरिक्त अन्य कोई मार्ग नहीं है।" (सिद्धान्त:) इस प्रकार इस पूर्वपक्षीय विचार का पूर्णतया निरसन हो जाता है कि तत्त्वज्ञान वैदिक कर्मकाण्ड का कोई गौण (अधीनस्थ / अङ्गभूत) विषय है। अधिकरण ४ विद्या-माहात्म्य (परम ज्ञान की महिमा) श्रील बलदेव विद्याभूषण द्वारा प्रस्तुत अवतरणिका: अब, जबकि तत्त्वज्ञान की स्वतन्त्रता (पुरुषार्थहेतुत्व) प्रतिपादित कर दी गई है,