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

Meditation on the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now the author of the sūtras will reveal the activities of the devotees after they have attained transcendental knowledge of the Lord. In the Bṛhad-āraṇyaka Upaniṣad (1.4.23) it is said: tasmād evaṁ-vic chānto dāntaḥ. . . ātmā vā are draṣṭavyaḥ "One who knows the Supreme Personality of Godhead becomes peaceful and self-controlled. . . Then he gazes on the Supreme Personality of Godhead." Saṁśaya (doubt): here it is said that one who desires to attain the Supreme Personality of Godhead should also attain a long list of virtues, beginning with being peaceful and culminating in being rapt in meditation on the Lord. Must the nirapekṣa devotee develop all these virtues, or may be merely become rapt in meditation on the Lord's form, qualities, and pastimes? Pūrvapakṣa (the opponent speaks): Although one may have attained transcendental knowledge, that knowledge does not become stable without the development of peacefulness and a host of other virtues. Therefore the devotee should endeavor to attain all these virtues. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 47 sahakāry-antara-vidhiḥ pakṣeṇa tṛtīyaṁ tadvato vidhy-ādi-vat sahakāri—helping; antara—another; vidhiḥ—rule; pakṣeṇa—in one sense; tṛtīyam—the third; tadvataḥ—like that; vidhi—rule; ādi—beginning; vat—like. Different from the helpful rules is the third. It is like the rules and other things. Purport by Śrīla Baladeva Vidyābhūṣaṇa

The "sahakāry-antara" (helpful rules) here are the two sets of virtues: 1. those beginning with peacefulness, and 2. those beginning with Vedic yajñas. These two sets of virtues have already been discussed (in the purport of sūtra 3.4.26). These rules (vidhiḥ) are here considered in a new and different way. These rules must be observed by the followers (pakṣeṇa) of varṇāśrama-dharma, but they need not be observed by they who are not followers of varṇāśrama-dharma, for such persons already possess these virtues naturally. Therefore these persons are ordered to meditate on the Lord's form, qualities, and pastimes. Then the sūtra explains, "tṛtīyaṁ tadvataḥ" (there is a third thing like that). Desiring only to attain the Lord's mercy, the nirapekṣa devotee engages his mind in thinking about the Lord. That is the "third rule" (tṛtīyam). This is described in the following statement of Śruti-śāstra: manasaivedam āptavyam "Engaging his mind in thinking of Him, the devotee attains the Lord." Hearing about the Lord is done with the body and chanting mantras glorifying the Lord is done with the voice. Meditating on the Lord is done with the mind. Thus meditation is the third of these three processes. To show that meditation must be performed the sūtra gives the example of rules and other things (vidhy-ādi-vat). As the followers of varṇāśrama must perform sandhyā-upāsanā and other rituals, so the nirapekṣa devotees who have attained transcendental knowledge should meditate on the Supreme Lord's form, qualities, and pastimes. This does not mean that the nirapekṣa devotees should not perform japa, worship, and other spiritual activities, for by meditating on the Lord one also engages in these other activities. However, for the nirapekṣa devotee, meditation on the Lord is most important. In this way three kinds of devotees situated in transcendental knowledge have been described. Adhikaraṇa 13 The Different Āśramas Introduction by Śrīla Baladeva Vidyābhūṣaṇa That transcendental knowledge is attained by three kinds of devotees, beginning with the svaniṣṭha devotees, has already been explained. Now will be

explained the way to make that transcendental knowledge very steady and secure. At the end of the Chāndogya Upaniṣad (8.15.1) it is said: ācārya-kulād vedam adhītya yathā-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." Saṁśaya (doubt): Are they who are not in the gṛhastha-āśrama able attain transcendental knowledge, or are they not able to attain it? Pūrvapakṣa (the opponent speaks): Here and there the scriptures may say that the sannyāsīs are able to attain transcendental knowledge, but this is only flattery, only empty words of praise. These passages merely mean that one should renounce everything for the sake of the Supreme Personality of Godhead. The conclusion is that in order to attain the Supreme Personality of Godhead one must accept the gṛhastha-āśrama. That is the teaching of the scriptures. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 48 kṛtsna-bhāvāt tu gṛhiṇopasaṁhāraḥ kṛtsna—of all; bhāvāt—because of the existence; tu—but; gṛhiṇā—by the gṛhastha; upasaṁhāraḥ—the goal. But because of all the goal is by a gṛhastha. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to dispel doubt. This passage from the

scriptures declares that the goal is attained by a gṛhastha not because only they can attain liberation but because everything else (kṛtsna-bhāvāt) is contained in gṛhastha life. This means that all the duties of all the āśramas are in some way included in the duties of gṛhastha life. Therefore the duties of other āśramas, such as non-violence and sense-control, are duties for the gṛhasthas also. In fact no duty in any other āśrama is incompatible with gṛhastha life. In the Viṣṇu Purāṇa it is said: bhikṣā-bhujaś ca ye kecit pārivraḍ brahmacāriṇaḥ te 'py atraiva pratiṣṭhante gārhasthyaṁ tena vai param "Sannyāsīs, brahmacārīs, and all others who eat the food of begging depend on the gṛhasthas. Therefore the gṛhastha-āśrama is the best of āśramas." Because the Śruti-śāstras declare that the followers of the other āśramas may also attain liberation, if it is said that the followers of the gṛhastha-āśrama attain the goal of life it is because that āśrama contains the duties of all the other āśramas. This is explained in the following sūtra. Sūtra 49 mauna-vad itareṣām apy upadeśāt mauna—silence; vat—like; itareṣām—of others; api—also; upadeśāt—from the teaching. Because there is teaching of others like a silent sage. Purport by Śrīla Baladeva Vidyābhūṣaṇa The words "mauna-vat" here refer to the spiritual perfection already described. In the Chāndogya Upaniṣad (2.23.1) it is said: trayo dharma-skandhā yajño 'dhyayanaṁ dānam iti prathamas tapa eva dvitīyo brahmacaryācārya-kula-vāsī tṛtīyo 'tyantam ātmānam ācārya-kule 'vasādayan sarva ete puṇya-lokā bhavanti brahma-saṁstho 'mṛtatvam eti

"Religious life has three branches. The first branch is yajña, Vedic study, and charity. The second branch is austerity. The third branch is living as a brahmacārī in the home of the spiritual master. By staying as a brahmacārī in the home of the spiritual master, everyone becomes saintly and pious. However, only he who takes shelter of the Supreme Lord becomes immortal." In the Bṛhad-āraṇyaka Upaniṣad (4.4.22) it is said: etam eva viditvā munir bhavaty etam eva pravrājino lokam abhīpsantaḥ pravrajanti "One who understands the Supreme Personality of Godhead becomes wise. Desiring to travel to His transcendental world, the brāhmaṇas become wandering sannyāsīs." In this way it is seen that the scriptures teach that the wandering sannyāsīs, the naiṣṭhika-brahmacārīs, and the followers of the other āśramas, all can attain liberation. This is described in this sūtra by the words, "itareṣām apy upadeśāt". The word "itareṣām is in the plural because the duties of the different āśramas are very many. The four āśramas are described in the following words of the Jābāla Upaniṣad: brahmacaryaṁ samāpya gṛhī bhavet. gṛhī bhūtvā vanī bhavet. vanī bhutvā pravrajet. yadi vetarathā brahmacaryād eva pravrajed gṛhād vā vanād vā. atha punar avratī vā vratī snātako vāsnatako votsannāgnir anagniko vā yad ahar eva virajyet tad ahar eva pravrajet. "When one completes his studies as a brahmacārī, a man should become a gṛhastha. After he has been a gṛhastha he may become a vānaprastha. After he has been a vānaprastha he may become a wandering sannyāsī. Or, leaving brahmacārī life he may at once become a wandering sannyāsī. Or, leaving gṛhastha life he may directly become a sannyāsī. Or, leaving vānaprastha life he may become a sannyāsī. They who have followed vows or not followed vows, become a snātaka or not become a snātaka, carefully kept the sacred fire, or not kept In the Jābāla Upaniṣad passage beginning with the words “paramahaṁsānām", the nirapekṣa devotees are specifically described. When the gṛhasthas are singled out it is because the duties of the other āśramas are all contained in the gṛhastha- āśrama. Still, the Upaniṣad clearly says, "On the day one turns with distaste from the world, on that day one should become a wandering sannyāsī." This means that when one sincerely renounces the world one should at once accept sannyāsa. In this way the idea that the gṛhastha-āśrama is the only proper āśrama is refuted. Whether one still has material desires or one has lost all taste for material things determines whether one should accept the gṛhastha-āśrama or the sannyāsa- āśrama. Still, when a person has peacefulness, self-control, tolerance, and other

virtues, he may be within the varṇāśrama-dharma, or he may be above varṇāśrama- dharma, he will certainly attain transcendental knowledge. This has been clearly explained. Adhikaraṇa 14 The Secret of Transcendental Knowledge Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now it will be said that transcendental knowledge is a great secret. In Śvetāśvatara Upaniṣad (6.22) it is said: vedānte paramaṁ guhyaṁ purā-kalpe pracoditam nāpraśāntāya dātavyaṁ nāputrāyāśiṣyāya vā "This, the supreme secret of Vedic literature, should not be spoken to one who is not peaceful or in control of his senses, nor to one who is not a dutiful son or an obedient disciple." Saṁśaya (doubt): Should transcendental knowledge be taught to everyone or should it not? Pūrvapakṣa (the opponent speaks): Out of compassion the teacher does not distinguish between who is fit and who is not fit to receive transcendental knowledge. He reveals the truth to all. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 50 anāviṣkurvann anvayāt anāviṣkurvan—not manifesting; anvayāt—because of tradition.

सूत्रम्: अनाविष्कुर्वन्नन्वयात् ॥ (वे शिष्य-परम्परा के नियम के कारण ज्ञान प्रकट नहीं करते हैं।) श्रील बलदेव विद्याभूषण विरचित तात्पर्य: यहाँ "अनाविष्कुर्वन्" शब्द का अर्थ है, "वह दिव्य ज्ञान की शिक्षा सबको प्रकट रूप से नहीं देता।" ऐसा क्यों है? सूत्र स्पष्ट करता है: "अन्वयात्" (शिष्य-परम्परा की विधि के कारण)। यह बात श्वेताश्वतर उपनिषद् के पूर्वोक्त प्रमाण से स्पष्ट घोषित है। कमलनयन स्वयं भगवान् श्रीकृष्ण ने इन शब्दों में इसे व्यक्त किया है (श्रीमद्भगवद्गीता १८.६७): इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ "यह गुह्य ज्ञान कभी भी उसे नहीं बताना चाहिए जो तपस्या से हीन हो, जो भक्त न हो, जो श्रवण-सेवा में तत्पर न हो, अथवा जो मुझसे ईर्ष्या रखता हो।" जब यह ज्ञान सुपात्र को दिया जाता है, तो यह दिव्य ज्ञान फलप्रद होता है; किन्तु जब यह अपात्र को दिया जाता है, तो यह फल उत्पन्न नहीं करता। यह श्वेताश्वतर उपनिषद् (६.२३) में व्याख्यायित है: यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ । . . . "जिन महापुरुषों की भगवान् में परा भक्ति है और जैसी भगवान् में है वैसी ही गुरु में है, उन महात्माओं के हृदय में ही वैदिक ज्ञान के समस्त गूढ़ अर्थ स्वतः प्रकाशित होते हैं।" छान्दोग्य उपनिषद् (८.७.१–८.१५.१) में इन्द्र और विरोचन की कथा आती है कि उन दोनों को ही आत्मज्ञान का उपदेश दिया गया था। तथापि, विरोचन एक उपयुक्त शिष्य नहीं था, इसलिए वह इसे यथार्थ रूप से नहीं समझ सका। अतः यह दिव्य ज्ञान उन्हीं को सिखाना चाहिए जो इसे समझने में समर्थ हों। उन्हें नहीं सिखाना चाहिए जो असमर्थ हों। जो श्रद्धालु हैं तथा शास्त्रों को स्वीकार करते हैं, वे ही इसे समझने में सक्षम होते हैं। अधिकरण १५

Attaining Transcendental Knowledge in This Lifetime Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now will be considered the time when transcendental knowledge is manifested. Viṣaya (the subject to be discussed): The stories of Naciketa, Jābāla, and Vāmadeva will be discussed here. Saṁśaya (doubt): Is transcendental knowledge manifested in this life or the next? Pūrvapakṣa (the opponent speaks): It is manifested in the very lifetime that one strives to attain it. This is because a person striving for knowledge thinks, "Let me attain it in this lifetime." Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 51 aihikam aprastuta-pratibandhe tad darśanāt aihikam—in the presrnt life; aprastuta—not manifested; pratibandhe— impediment; tat—that; darśanāt—from seeing. In the absence of obstacles it is in this life. That is so because of scriptural revelation. Purport by Śrīla Baladeva Vidyābhūṣaṇa When there is no obstacle, transcendental knowledge is manifested in this lifetime. When there is an obstacle it is manifested in another lifetime. Why is that? The sūtra explains, "tad darśanāt" (That is so because of scriptural revelation). In Kaṭha Upaniṣad (2.3.18) it is said: mṛtyu-proktāṁ naciketo 'tha labdhvā vidyām etāṁ yoga-vidhiṁ ca kṛtsnam

brahma-prāpto virajo 'bhūd vimṛtyur anyo 'py evaṁ yo vidadhyātmam eva "Learning from Yamarāja the truth of transcendental knowledge and yoga practice, Naciketa attained the Supreme Personality of Godhead. He became free of the contamination of material life. He became free from death. Anyone else who truly knows the Supreme Personality of Godhead also becomes like Naciketa." This text shows that transcendental knowledge can be manifested in one lifetime. Sometimes, however, a person strives for transcendental knowledge but attains it only in another lifetime. An example of this is seen in Bṛhad-āraṇyaka Upaniṣad (1.4.10). When the obstacles are not great and the endeavor is very powerful, one can attain transcendental knowledge in one lifetime. Naciketa and the king of Sauvīra are examples of this. But when the obstacles are very powerful, then transcendental knowledge may have to wait for another birth, even though one may have performed great yajñas and austerities, given charity, and developed peacefulness, self-control, and a host of other virtues. This is confirmed in the following words of Bhagavad-gītā (6.37-45): "Arjuna said: O Kṛṣṇa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?* "O mighty-armed Kṛṣṇa, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?* "This is my doubt, O Kṛṣṇa, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.* "The Supreme Personality of Godhead said: Son of Pṛthā, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world. One who does good, My friend, is never overcome by evil.* "The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.* "Or (if unsuccessful after long practice of yoga) he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.* "On taking such a birth, he revives the divine consciousness of his previous life, and he tries to make further progress in order to achieve complete success, O son of Kuru.* "By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles, even without seeing them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures.* "And when the yogī engages himself with sincere endeavor in making further

Page Transcription

progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal."* Therefore it is not an unfailing rule that one always attains transcendental knowledge in one lifetime. A wise man agrees, "I may attain transcendental knowledge in this lifetime or in another lifetime." That is the description in the scriptures. Therefore one may attain transcendental knowledge in this lifetime or in another lifetime. If there are obstacles, that knowledge may have to wait for another lifetime. Adhikaraṇa 16 Transcendental Knowledge and Liberation Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now will be shown the truth that liberation inevitably follows the attainment of transcendental knowledge. In the Bṛhad-āraṇyaka Upaniṣad (4.4.17) it is said: tam eva vidvān amṛta iha bhavati "He who understands the Supreme Personality of Godhead becomes immortal." In the Śvetāśvatara Upaniṣad (3.8) it is said: tam eva viditvāti mṛtyum eti "Only he who knows the Supreme Personality of Godhead can transcend the bonds of birth and death."* Saṁśaya (doubt): Does a person situated in transcendental knowledge attain liberation when he leaves his material body, or must he take another birth and then become liberated? Pūrvapakṣa (the opponent speaks): Because the effect must follow the cause, such a person attains liberation the moment he leaves his material body. Siddhānta (conclusion): In the following words the author of the sūtras gives

देवनागरी (मूल संस्कृत एवं हिन्दी अनुवाद)

(पूर्व प्रसङ्ग - श्रीमद्भगवद्गीता ६.४५ श्लोकोद्धरणम्) प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः। अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥ हिन्दी अनुवाद: प्रयत्नपूर्वक साधन करने वाला योगी समस्त पापों से शुद्ध होकर अनेक जन्मों की साधना से सिद्ध होकर परम गति को प्राप्त होता है। भाष्यम्: तस्मान्नैकान्तिकमेकस्मिन्नेव जन्मनि विद्याजन्म। 'इहैवामुत्र वा विद्या मे जायेत' इति धीमतोऽभिसन्धिदर्शनात्। तस्मात्प्रतिबन्धाप्रतिबन्धाभ्यामैहिकमामुष्मिकं वा विद्याजन्मेत्यर्थः। हिन्दी अनुवाद: अतः यह कोई निश्चित नियम नहीं है कि एक ही जन्म में तत्त्वज्ञान उत्पन्न हो। ज्ञानी पुरुष का ऐसा संकल्प देखा जाता है कि "मुझे इसी जन्म में अथवा परजन्म में विद्या प्राप्त हो।" अतः प्रतिबन्ध होने अथवा न होने पर तत्त्वज्ञान इस जन्म में या अगले जन्म में उदित होता है। अधिकरणम् १६: मुक्तिफलाधिकरणम् विषय: तत्त्वज्ञान एवं मोक्षफल का सम्बन्ध श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् — अवतरणिका: इदानीं विद्याया मुक्तिरव्यभिचरितं फलमित्युपदिश्यते। हिन्दी अनुवाद: अब यह प्रतिपादित किया जाता है कि ब्रह्मविद्या का फल (मुक्ति) निश्चित एवं अव्यभिचारी है। श्रुति प्रमाण (बृहदारण्यकोपनिषत् ४.४.१७): तमेव विद्वानमृत इह भवति। हिन्दी अनुवाद: उस परमपुरुष को जानकर ही मनुष्य इसी जीवन में अमर हो जाता है। श्रुति प्रमाण (श्वेताश्वतरोपनिषत् ३.८): तमेव विदित्वातिमृत्युमेति। हिन्दी अनुवाद: उस परमात्मा को जानकर ही साधक मृत्यु का अतिक्रमण कर जाता है। संशय: किं विद्यावतः शरीरपाते मुक्तावपि जन्मान्तरनियमोऽस्ति न वा? उत शरीरपातानन्तरमेव मुक्तिर्भवति? हिन्दी संशय: क्या तत्त्वज्ञानी के शरीर त्यागने पर मुक्ति के लिए अन्य जन्म लेने का नियम है अथवा नहीं? पूर्वपक्ष: कारणाविशेषाच्छरीरपाते सत्येव मुक्तिर्भवति, यतो हि कारणस्य अव्यवहितं कार्यं भवति। हिन्दी पूर्वपक्ष: कारण की पूर्णता होने पर कार्य अवश्यम्भावी होता है, अतः ज्ञानी पुरुष शरीर त्यागते ही तत्काल मुक्ति प्राप्त करता है। सिद्धान्त: इत्याशङ्क्य सूत्रकारः परिहरति— हिन्दी सिद्धान्त: इस संशय के समाधान हेतु सूत्रकार (महर्षि बादरायण) अग्रिम सूत्र द्वारा समाधान करते हैं—

His conclusion. Sūtra 52 evaṁ mukti-phalāniyamas tad-avasthāvadhṛtes tad-avasthāvadhṛteḥ evam—thus; mukti—of liberation; phala—the result; a—not; niyamaḥ—rule; tat—of that; avasthā—state of being; avadhṛteḥ—because of the determination. In the same way there is no specific rule about liberation, for it depends on the circumstances. Purport by Śrīla Baladeva Vidyābhūṣaṇa As there is no rule about transcendental knowledge, so there is no rule that a person situated in transcendental knowledge and striving for liberation must attain liberation in the same lifetime. When there are no longer any obstacles, then a person situated in transcendental knowledge attains liberation when he dies. This means when there are no longer any past karmic reactions. When there are no karmic reactions remaining, then one attains liberation at the moment of death. When there are karmic reactions remaining one does not attain liberation at the moment of death. Why is that? The sūtra explains, "tad-avasthāvadhṛteḥ" (for it depends on the circumstances). In the Chāndogya Upaniṣad (6.14.2) it is said: ācāryavān puruṣo veda tasya tāvad eva ciraṁ yāvan na vimokṣye atha sampatsye "One who approaches a bona fide spiritual master can understand everything about spiritual realization.* When his past karmic reactions are exhausted he at once attains liberation." In this way the Chāndogya Upaniṣad affirms that one attains liberation when his past karmic reactions are exhausted. In the Nārāyaṇādhyātma it is said: vidvān amṛtam āpnoti nātra kāryā vicāraṇā avasannaṁ yadārabdhaṁ karma tatraiva gacchati na ced bahūni janmāni prāpyaivānte na saṁśayaḥ

"A person situated in transcendental knowledge attains liberation. Of this there is no doubt. But if his past karmic reactions are not destroyed, many births may pass before he finally attains liberation at the end. Of this there is no doubt." Although transcendental knowledge certainly destroys all past karmic reactions, still, by the Supreme Lord's will a certain portion of past karmic reactions may remain. This will be explained later in this book. The last word of the sūtra is repeated to indicate the end of the chapter. Epilogue janayitvā vairāgyaṁ guṇair nibadhnāti modayan bhaktān yais tair baddho 'pi guṇair anurajyati so 'stu me hariḥ preyān May Lord Hari, who gives renunciation of the world to His devotees and delights by binding them with the ropes of His glorious qualities and who is Himself bound with the ropes of His devotees' glorious qualities, be the object of my love and devotion. Chapter 4 Pada 1 Invocation dattvā vidyauṣadhaṁ bhaktān niravadyān karoti yaḥ dṛk-pathaṁ bhajatu śrīmān prītyātmā sa hariḥ svayam May Lord Hari, who is glorious, handsome, blissful, and filled with love, and who cures His devotees by giving them the medicine of transcendental knowledge,

enter the pathway of my eyes. Introduction by Śrīla Baladeva Vidyābhūṣaṇa This chapter will consider the topic of the results obtained by one who has transcendental knowledge. Although some of the sūtras discuss the methods by which transcendental knowledge is obtained, because most discuss the results obtained by transcendental knowledge, this chapter bears the title, "The Results of Transcendental Knowledge". Adhikaraṇa 1 One Should Always Engage in Devotional Service Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad (4.5.6) it is said: ātmā vā are draṣṭavyaḥ "One should gaze on the Supreme Personality of Godhead." Saṁśaya (doubt): Must spiritual practices, such as hearing about the Lord's glories, be performed repeatedly, or is it acceptable they not be performed repeatedly (but only once)? Pūrvapakṣa (the opponent speaks): As an agniṣṭoma-yajña and other yajñas need be performed only once in order to grant residence in Svargaloka, in the same way spiritual practices like hearing about the Lord's glories need be performed only once for the worshiper to directly see the Supreme Personality of Godhead Himself. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion.

Sūtra 1 āvṛttir asakṛd upadeśāt āvṛttiḥ—repetition; asakṛt—many times; upadeśāt—because of the teaching. It is repeated many times, for that is the teaching. Purport by Śrīla Baladeva Vidyābhūṣaṇa The various activities of devotional service, which begin with hearing the glories of the Lord, should be repeated many times. Why is that? The sūtra explains, "asakṛt" (many times, for that is the teaching). In the Chāndogya Upaniṣad (6.8.7) it is said: sa ya eṣo 'ṇimā. etad ātmyam idaṁ sarvam. tat satyam. sa ātmā. tat tvam asi. "He is the resting place. Everything comes from Him. He is the supreme reality. He is the supreme person. You are like unto Him." In these words Śvetaketu was instructed nine times. It is illogical to say that if the scripture mentions an activity once then there is no need to perform that activity many times. This may apply to an activity where the result is not directly seen, but for an activity that has the direct perception of the Supreme Personality of Godhead as its result, a result that is clearly seen, the activity must be repeated until the result is obtained. This is like threshing rice, where the activity must be continued until the husk is removed. Therefore the devotional activities that begin with hearing the Lord's glories should be performed again and again until the result is obtained. Sūtra 2 liṅgāc ca liṅgāt—because of a sign; ca—also. Also because of a sign.

Purport by Śrīla Baladeva Vidyābhūṣaṇa In Taittirīya Upaniṣad (3.2) Bhṛgu Muni repeated a spiritual activity many times. By this sign (liṅgāt) the importance of repetition is proved. It is understood that repetition is necessary for the conditioned souls, who have committed offenses. Adhikaraṇa 2 Meditation on the Supersoul Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now another topic will be considered. Saṁśaya (doubt): Should one meditate on the Lord as the supreme controller or as the all-pervading Supersoul? Pūrvapakṣa (the opponent speaks): In the Śvetāśvatara Upaniṣad (4.7) it is said: juṣṭaṁ yadā paśyaty anyam īśam "He sees the Lord as the supreme controller." Therefore one should meditate on the Lord as the supreme controller. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 3 ātmeti tūpagacchanti grāhayanti ca ātmā—the Supersoul; iti—thus; tu—indeed; upagacchanti—know;

grāhayanti—teach; ca—also. Indeed, they know and teach that He is the Supersoul. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (indeed) is used here for emphasis. The Supreme Personality of Godhead, who is both the supreme controller and the all-pervading Supersoul, should be worshiped. They who know the truth understand that the Supersoul is the first cause of all causes. In the Śruti-śāstra it is said: yeṣāṁ no 'yam ātmāyaṁ lokaḥ "He is the Supersoul, present in everyone's heart." They also teach this truth to their disciples. In the Bṛhad-āraṇyaka Upaniṣad (1.4.7) it is said: ātmety evopāsīta "One should worship the Supersoul." The word "ātmā" here should be understood to mean, "the all-powerful Supreme Personality of Godhead, whose humanlike form is full of knowledge and bliss". Some claim that the word "ātmā" means, "He who gives Himself to create the living beings and who therefore is the person from whom the living beings are manifested". The word “ātmā" however does not mean that when he is freed from illusion the individual spirit soul becomes the Supreme. That is a false idea, as we have already explained. Adhikaraṇa 3 The Supreme Lord Is Not the Mind Introduction by Śrīla Baladeva Vidyābhūṣaṇa

छान्दोग्योपनिषद् (३.१८.१) के निम्नलिखित वचनों में भगवान् की उपासना वर्णित है: मनो ब्रह्मेत्युपासीत "मनुष्य को मन को ब्रह्म मानकर उपासना करनी चाहिए।" संशय: क्या किसी को मन का ध्यान परम पुरुषोत्तम भगवान् के साथ अभिन्न रूप में करना चाहिए? पूर्वपक्ष: क्योंकि शास्त्र प्रतिपादित करते हैं कि मन और परम पुरुषोत्तम भगवान् भिन्न नहीं हैं, अतः इस प्रकार का ध्यान किया जाना चाहिए। सिद्धान्त: निम्नलिखित शब्दों में सूत्रकार अपना निष्कर्ष प्रस्तुत करते हैं। सूत्र ४ न प्रतीके न हि सः न—नहीं; प्रतीके—प्रतीक (अंश) में; न—नहीं; हि—निश्चय ही; सः—वह। प्रतीक में नहीं। वह वह नहीं है। तात्पर्य श्रील बलदेव विद्याभूषण द्वारा किसी को यह नहीं सोचना चाहिए कि मन अथवा अन्य वस्तुएँ जो केवल अंश (प्रतीक) हैं, वे स्वयं परमेश्वर से अभिन्न हैं। ऐसा इसलिए है क्योंकि परमेश्वर अपने अंशों से अभिन्न नहीं हैं। अपितु, परमेश्वर ही मन के आधार और विश्राम-स्थल हैं। श्रीमद्भागवत (११.२.४१) में कहा गया है: खं वायुमग्निं सलिलं महीं च ज्योतींषि सत्त्वानि दिशो द्रुमादीन् सरित्समुद्रांश्च हरेः शरीरं यत्किं च भूतं प्रणमेदनन्यः

प्रमाण-श्लोकः (श्रीमद्भागवतम् ११.२.४१) : खं वायुमग्निं सलिलं महीं च ज्योतींषि सत्त्वानि दिशो द्रुमादीन् । सरित्समुद्रांश्च हरेः शरीरं यत्किञ्च भूतं प्रणमेदनन्यः ॥ श्लोकार्थ एवं पूर्वपक्ष-निष्कर्ष (हिन्दी अनुवाद) : अनन्य भक्त को किसी भी वस्तु को परम पुरुषोत्तम भगवान् श्रीकृष्ण से पृथक् नहीं देखना चाहिए। आकाश, वायु, अग्नि, जल, पृथ्वी, सूर्य एवं अन्य ज्योतिर्मण्डल, समस्त प्राणी, दिशाएँ, वृक्ष-वनस्पतियाँ, नदियाँ तथा समुद्र—अर्थात् जो कुछ भी विद्यमान है, उस समस्त जगत् को श्रीहरि का ही शरीर मानकर अनन्य भाव से प्रणाम करना चाहिए। यहाँ 'हरेः शरीरम्' में प्रथमा विभक्ति को सप्तमी विभक्ति के अर्थ में समझना चाहिए—यही निष्कर्ष है।

अधिकरणम् ४ : ब्रह्मदृष्ट्यधिकरणम् (अव्यक्त / निर्विशेष ब्रह्म विचार) श्रील बलदेवविद्याभूषण-विरचित गोविन्दभाष्य की भूमिका : पूर्व अधिकरण में यह प्रतिपादित किया जा चुका है कि परम पुरुषोत्तम श्रीभगवान् का सर्वव्यापी परमात्मा के रूप में ध्यान करना चाहिए। संशय : क्या परम पुरुषोत्तम भगवान् में अव्यक्त (निर्विशेष) ब्रह्म की दृष्टि करनी चाहिए अथवा नहीं? विषय : अव्यक्त ब्रह्म का निरूपण परम पुरुषोत्तम भगवान् के निरूपण से भिन्न प्रतीत होता है। पूर्वपक्ष : परम पुरुषोत्तम भगवान् को अव्यक्त ब्रह्म से अभिन्न नहीं माना जाना चाहिए, क्योंकि पूर्व में ही उनका सर्वान्तर्यामी परमात्मा के साथ तादात्म्य निश्चित हो चुका है। सिद्धान्त : इस संशय के निवारण हेतु सूत्रकार महर्षि व्यास अपना सिद्धान्त प्रस्तुत करते हैं— सूत्रम् ५ : ॥ ब्रह्मदृष्टिरुत्कर्षात् ॥ ५ ॥ (ब्रह्मसूत्र ४।१।५) पदच्छेदः : ब्रह्म-दृष्टिः, उत्कर्षात्। पदार्थ (शब्दार्थ) : ब्रह्म — परब्रह्म की; दृष्टिः — दृष्टि (भावना, चिन्तन या उपासना); उत्कर्षात् — सर्वोत्कृष्ट अथवा श्रेष्ठ होने के कारण। सूत्रार्थ (हिन्दी अनुवाद) : ब्रह्म ही सर्वोत्कृष्ट तत्त्व है; अतः निकृष्ट में उत्कृष्ट की भावना करना ही शास्त्रोक्त नियम है। अतः उत्कर्ष के कारण सर्वत्र ब्रह्म-दृष्टि ही उपादेय और श्रेष्ठ है।

उत्कर्षाद्ब्रह्मत्वेनोच्यते, स हि सर्वोत्कृष्टः ॥ श्रीमद्बलदेवविद्याभूषणविरचितं भाष्यम् (तात्पर्यम्) यथा सर्वव्यापक-परमात्मरूपेण स एव ज्ञायते, तथैव परब्रह्मरूपेणापि स एव भगवान् मन्तव्यः । तत् कस्य हेतोः? सूत्रं वदति — "उत्कर्षात्" (सर्वोत्कृष्टत्वात्) । अस्यार्थः — अनन्त-दिव्य-कल्याणगुणाश्रयत्वात् स एव सर्वोत्कृष्टः । बृहदारण्यकोपनिषदि (२.५.१९) उक्तम् — अयमात्मा ब्रह्म सर्वानुभूः ॥ (अनुवाद: "अयमात्मा सर्वज्ञः परमात्मा, स एव च परं ब्रह्म सर्वानुभूतिकम् ।") "अथ कस्मादुच्यते ब्रह्म" इत्यादिश्रुतिवचनेनापि एतदेव समर्थितम् ॥ अधिकरणम् ५ सूर्यस्रष्ट्रधिकरणम् (आदित्यस्रष्टा) श्रीमद्बलदेवविद्याभूषणकृता अवतरणिका (भूमिका) ऋग्वेदसंहितायाः पुरुषसूक्ते (१०.९०.१३) आम्नायते — चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत । श्रोत्राद्वायुश्च प्राणश्च मुखादग्निरजायत ॥ (अनुवाद: "तस्य भगवतो मनसः चन्द्रमा जातः, चक्षुषः सूर्यः समजायत, श्रोत्राद् वायुश्च प्राणश्च प्रादुरासन्, तथा मुखाद् अग्निरजायत ।") अत्र परमेश्वरस्य नेत्राद्यङ्गानि सूर्य-वाय्वादि-जगत्प्रपञ्चस्य कारणत्वेन वर्णितानि सन्ति ॥

Saṁśaya (doubt): Should they be thought of caused in this way or not? Pūrvapakṣa (the opponent speaks): The Lord's eyes and the other parts of His body are said to be soft and delicate like lotus flowers and other soft things. That is why they cannot be the cause of things that are harsh, rough, and very powerful (like the sun). Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 6 ādityādi-matayaś cāṅga upapatteḥ āditya—the sun; ādi—beginning with; matayaḥ—conception; ca—and; aṅge— in the limb; upapatteḥ—because of being reasonable. Also, the idea of the sun and other things is in the limb, for that is reasonable. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "ca" (also) is used here to begin the refutation of the opponent's argument. This kind of meditation on Lord Viṣṇu's eyes and the other parts of His body should be performed. Why is that? The sūtra explains, "upapatteḥ" (for that is reasonable). This meditation is proper for it shows the Lord's greatness. It is by the Lord's greatness that His eyes are the creator of the sun and the other parts of His body are the creators of other great things. In this way it the scriptures prove that the parts of the Lord's body are transcendental. They are not like anything in the material world. Adhikaraṇa 6 Asanas and Meditation Introduction by Śrīla Baladeva Vidyābhūṣaṇa