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

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

श्वेताश्वतरोपनिषदि (२.८) उच्यते— त्रिरुन्नतं स्थाप्य समं शरीरं हृदीन्द्रियाणि मनसा सन्निवेश्य। ब्रह्मोडुपेन प्रतरेत विद्वान् स्रोतांसि सर्वाणि भयावहानि॥ (अनुवाद: वक्षःस्थल, ग्रीवा तथा शिर—इन तीनों अंगों को उन्नत (सीधा) और शरीर को सम रखकर, मन के द्वारा समस्त इन्द्रियों को हृदय में निरुद्ध करके, ज्ञानी पुरुष ब्रह्मरूपी नौका द्वारा संसार के समस्त भयप्रद स्रोतों को पार कर जाए।) संशयः—भगवद्ध्याने किम् अत्रोक्तम् आसननियमनं (योगासनम्) अनिवार्यम्, उतानिवार्यम्? पूर्वपक्षः—ध्यानं तावन्मानसव्यापाररूपम्। अतः शरीरावस्थानियमस्यानिवार्यता नास्तीति। सिद्धान्तः—एवं प्राप्ते सूत्रकारः स्वसिद्धान्तं प्रस्तौति— सूत्रम् ७ आसीनः सम्भवात् ॥ ७ ॥ पदच्छेदः—आसीनः (उपविष्टः सन्), सम्भवात् (तथैव ध्यानस्य सम्भवात्)। हिन्दी भावार्थ: बैठकर ही ध्यान करना चाहिए, क्योंकि बैठकर ही चित्तैकाग्रता सम्भव है। श्रीलबलदेवविद्याभूषणविरचितं गोविन्दभाष्यम्— आसीन एव कश्चिदासने स्थित्वा भगवन्तं ध्यायेत्। कुत एतत्? सूत्रमाह—"सम्भवात्" इति। शयानस्य, तिष्ठतो, गच्छतो वा जनस्य चित्तविक्षेपसम्भवेन ध्यानं न सम्भवति; उपविष्टस्यैव तु तदेकाग्रता सम्भवतीत्यर्थः। श्वेताश्वतरोपनिषदि (१.३) चोक्तम्— ते ध्यानयोगानुगता अपश्यन्...

"Sitting in a yoga posture, and rapt in meditation, the sages gazed at the Supreme Personality of Godhead." In this way they who desire to meditate on the Lord are described. Therefore one should adopt the āsana posture. Otherwise meditation is not possible. Sūtra 8 dhyānāc ca dhyānāt—because of meditation; ca—also. Also because of meditation. Purport by Śrīla Baladeva Vidyābhūṣaṇa Meditation is defined as thinking of one thing only and not thinking of anything else. This kind of thinking is not possible when one is reclining or in any posture but the yoga āsana. Therefore one should sit in the yoga āsana. Sūtra 9 acalatvaṁ cāpekṣya acalatvam—stillness; ca—and; apekṣya—in relation to. Also because it is related to stillness. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "ca" (also) is used here for emphasis. In the Chāndogya Upaniṣad the word "dhyāna" (meditation) is used as a synonym of "stillness". There it is said (Chāndogya Upaniṣad 7.6.1): dhyāyatīva pṛthivī

"The earth is still, as if it were rapt in meditation." This also hints that meditation should be performed when one is sitting in a yoga āsana. Even in the mundane affairs of the world the word "dhyāna" is used in this way, as in the sentence, "dhyāyati kāntaṁ proṣita-ramaṇī" (the girl is still, rapt in meditation on her absent beloved). Sūtra 10 smaranti ca smaranti—the Smṛti-śāstra; ca—also. The Smṛti-śāstra also. Purport by Śrīla Baladeva Vidyābhūṣaṇa In Bhagavad-gītā (7.11-13), the Supreme Personality of Godhead explains: śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ nāty-ucchritaṁ nāti-nīcaṁ cailājina-kuśottaram tatraikāgraṁ manaḥ kṛtvā yata-cittendriya-kriyaḥ upaviśyāsane yuñjyāt yogam ātma-viśuddhaye samaṁ kāya-śiro-grīvaṁ dhārayann acalaṁ sthiraḥ samprekṣya nāsikāgraṁ svaṁ diśaś cānavalokayan "To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogī should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses, and activities and fixing the mind on one point. One should hold one's body, head, and neck erect in a straight line and stare steadily at

॥ पूर्वसूत्रशेषभाष्यम् ॥ "नासाग्रं सम्प्रेक्ष्य दिशश्चानवलोकयन्..." (भगवद्गीता ६।१३) अनेन प्रकारेण स्मृतिशास्त्रेण स्पष्टीक्रियते यद् ध्यायता साधकेन शरीरम्, इन्द्रियाणि, मनश्च स्थिरीकर्तव्यम्। योगासनमन्तरेण एतादृशी स्थिरता न सम्भवति। अतः ध्याने प्रवृत्तेन जनेन योगासनमवश्यमेवाश्रयणीयम्। हिन्दी अनुवाद: इस प्रकार स्मृति-शास्त्र यह स्पष्ट करता है कि ध्यान करने वाले को अपने शरीर, इन्द्रियों और मन को स्थिर रखना चाहिए। योगासन अपनाए बिना ऐसी स्थिरता सम्भव नहीं है। अतः ध्यान में संलग्न साधक को योगासन स्वीकार करना चाहिए। ॥ अथ सप्तमम् एकाग्रताधिकरणम् ॥ (उपासनायां दिग्देशकालाद्यनियमाधिकरणम्) ॥ श्रील बलदेवविद्याभूषणविरचिता गोविन्दभाष्यावतरणिका ॥ विषयवाक्यम् (बृहदारण्यकोपनिषत् ४।५।६)— "आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम्॥" संशयः: भगवदुपासने किं दिग्-देश-कालादीनां नियमा अनुष्ठेयाः, उत नेति? पूर्वपक्षः: वैदिककर्मसु प्राङ्मुखत्वादयः नियमा दृश्यन्ते। भगवदुपासनस्यापि वेदविहितत्वात् तत्रापि एते नियमा भवेयुरिति प्राप्तम्। सिद्धान्तः: एवं प्राप्ते, सूत्रकारः श्रीभगवान् बादरायणः स्वसिद्धान्तं प्रतिपादयति— ॥ ब्रह्मसूत्रम् ११ ॥ यत्रैकाग्रता तत्राविशेषात् ॥ ४।१।११ ॥ ॥ पदच्छेदः ॥ यत्र — एकाग्रता — तत्र — अविशेषात् ॥ ॥ पदार्थोक्तिः ॥ यत्र = यस्मिन् दिग्देशकालादौ, एकाग्रता = चेतसः एकतानता (विक्षेपरहितता), तत्र = तस्मिन्नेव दिग्देशकालादौ ध्यानमुपासनं कर्तव्यम्, अविशेषात् = श्रुतौ तद्विशेषनियमस्याप्रतिपादनात्। ॥ सूत्रार्थः ॥ यत्र मनसः एकाग्रता सम्पद्यते, तत्रैव उपासीत, यतः श्रुतौ कस्मिंश्चिद् देशे काले वा नियमविशेषो नास्ति। ॥ श्रील बलदेवविद्याभूषणप्रणीतं गोविन्दभाष्यम् ॥ यस्मिन् दिग्भागे, देशे, काले वा मनसः सुखेन भगवदेकाग्रता सम्पद्यते, तत्रैव भगवदुपासनं कार्यम्। कस्मात्? अविशेषात्। श्रुतौ स्मृतौ वा भगवदुपासने प्राच्यादिदिक्-विशिष्टदेश-विशिष्टकालादीनाम् अविशेषितत्वात्। कर्मकाण्डे तु प्राङ्मुखत्वादि-नियमश्रवणात् तदपेक्षा विद्यते, किन्तु उपासनायाम् एकाग्रतैव मुख्यं प्रयोजनम्। अत एव यत्रैकाग्रता लभ्यते, तदेव स्थानं प्रशस्तम्। ॥ सम्बद्धश्रुतिप्रमाणम् (श्वेताश्वतरोपनिषत् २।१०) ॥ "समे शुचौ शर्करावह्निसैकतविवर्जिते शब्दजलाश्रयादिभिः। मनोऽनुकूले न तु चक्षुपीडने गुहानिवाताश्रयणे प्रयोजयेत्॥" ॥ हिन्दी अनुवाद ॥ जहाँ मन की एकाग्रता सिद्ध हो, वहीं ध्यान करना चाहिए; क्योंकि शास्त्रों में उपासना के लिए किसी विशेष दिशा, स्थान अथवा काल का कोई अनिवार्य नियम नहीं दिया गया है। वैदिक कर्मकाण्डों में तो पूर्व दिशा की ओर मुख करने आदि के नियम होते हैं, परन्तु ध्यान में मुख्य अङ्ग मन की एकाग्रता ही है। अतः जिस दिशा, स्थान अथवा समय में चित्त निर्विक्षेप होकर एकाग्र हो सके, वही देश, काल और दिशा ध्यान के लिए उपयुक्त है।

This sūtra means, "In whatever direction, place, or time (yatra) there is single- pointed concentration (ekāgratā) of the mind, in that (tatra) direction, place, or time one should worship Lord Hari". The meaning here is that in the worship of the Lord there is no restriction of direction, place, or time. Why is that? The sūtra explains, "aviśeṣāt" (because there is nothing specific). This means, "because the scriptures give no specific instruction in this matter". In the Varāha Purāṇa it is said: tam eva deśaṁ seveta taṁ kālaṁ tām avasthitim tān eva bhogān seveta mano yatra prasīdati na hi deśādibhiḥ kaścid viśeṣaḥ samudīritaḥ manaḥ-prasādanārthaṁ hi deśa-kālādi-cintanam "One should seek a place, time, situation, and sensory environment where the mind becomes peaceful and cheerful. Other than that there is no specific instruction about place or environment. Place, time, situation, and sensory environment should be chosen to facilitate a peaceful and cheerful mind." Here someone may object: Is it not so that there are actually rules regarding the place of worship? For example, in the Śvetāśvatara Upaniṣad (2.10) it is said: same śucau śarkara-vahni-vāluka- vivarjite śabda-jalāśrayādibhiḥ mano-'nukūle na tu cakṣu-pīḍane guhā-nivātāśrayaṇe niyojayet "One should practice yoga is a solitary place with level ground free from pebbles and stones, free from winds, clean and pure, pleasing to the mind, not unpleasing to the eyes, secluded, and far from noisy bathing places." Also, one should meditate in a holy place, for holy places bring liberation. If this is said, then I reply: Yes. It is true. Still, there may be an unfortunate situation where one is not able to take shelter of a holy place, although of course, if there is no such misfortune, one should stay in a holy place and worship the Lord there. Still, the final conclusion is given here in the words "mano-'nukūle" (one should find a place that is pleasing to the mind).

Adhikaraṇa 8 Devotional Service Continues After Liberation Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Praśna Upaniṣad (5.1) it is said: sa yo haitad bhagavan manuṣyeṣu prāyaṇāntam oṁkāram abhidhyāyīta "O master, what world is attained by a person who up to the end of his life continues to meditate on Oṁ?" In the Nṛsiṁha-tāpanī Upaniṣad (2.4) it is said: yaṁ sarve devā namanti mumukṣavo brahma-vādinaś ca "All who are demigods, all who are philosophers, and all who yearn to attain liberation worship the Supreme Personality of Godhead." In the Taittirīya Upaniṣad (3.10.5) it is said: etat sama-gayann āste "They sit down and chant the Sāma Veda to glorify Him." In the Ṛg Veda (1.22.20) it is said: tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ "The wise and learned devotees always see the supreme abode of Lord Viṣṇu."* In these verses it is said that devotional service both leads to liberation and also continues after liberation.

Saṁśaya (doubt): Is devotional service performed only before liberation, or is it not? Pūrvapakṣa (the opponent speaks): Because liberation is the goal to be attained by performing devotional service, therefore devotional service is performed only as long as one is not liberated. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 12 āprāyaṇāt tatrāpi hi dṛṣṭam ā—until; prāyaṇāt—liberation; tatra—there; api—even; hi—indeed; dṛṣṭam— seen. Until liberation. Even there it is seen. Purport by Śrīla Baladeva Vidyābhūṣaṇa Devotional service should be performed both before and after liberation. Why is that? The sūtra explains, "hi dṛṣṭam". That means, "because it is seen in the Śruti- śāstra. In the Sauparṇa-śruti it is said: sarvadainam upāsīta yāvad vimuktiḥ. muktā api hy enam upāsate "Before attaining liberation the great souls always worship the Lord. After attaining liberation they continue to worship Him." In this way it is said that the Lord is worshiped in both circumstances. Here someone may object: The liberated souls do not worship the Lord. This is so because they have no goal to attain by such worship and because the scriptures do not order such worship. To this I reply: That is true. Still, even though there is no scriptural order to compel them, the liberated souls nevertheless worship the Lord because they are attracted by His transcendental handsomeness. Also, a person who has jaundice eats sugar candy as medicine, but when he is cured he also continues to eat sugar.

In the same way the liberated souls continue to worship the Lord. In this way it is proved that the great souls worship the Lord both before and after they attain liberation. Adhikaraṇa 9 Transcendental Knowledge Destroys Past Sins Introduction by Śrīla Baladeva Vidyābhūṣaṇa The way to attain transcendental knowledge having already been considered, now will be considered the results of that knowledge. In the Chāndogya Upaniṣad (4.14.3) it is said: yathā puṣkara-palāśa āpo na śliṣyante evam eva vidi pāpaṁ karma na śliṣyate "As water does not touch a lotus leaf, so sin does not touch a person situated in transcendental knowledge." In the Chāndogya Upaniṣad (5.24.3) it is said: tad yathaiṣīkā-tūlam agnau protaṁ pradūyetaivaṁ hāsya sarve pāpmānaḥ pradūyante "As a blade if iṣīkā grass is at once consumed by a fire, so are consumed the sins of a person situated in transcendental knowledge." Saṁśaya (doubt): Must one experience the results of past and present sinful deeds to become free from the karmic results, or are such results destroyed and non-existent for a person situated in transcendental knowledge? Pūrvapakṣa (the opponent speaks): One cannot become free from karmic reactions in any way other than experiencing their results. This is described in the following words of the Smṛti-śāstra: nābhuktaṁ kṣīyate karma kalpa-koṭi-śatair api

avaśyaṁ eva bhoktavyaṁ kṛtaṁ karma śubhāśubham "Even after millions of kalpas one does not cannot become free from karmic reactions in any way other than experiencing their results. Therefore one must experience the results of good and evil deeds." This being so, all scriptural passages declaring otherwise should be understood to be merely empty flattery offered to they who are situated in transcendental knowledge. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 13 tad-adhigama uttara-pūrvāghayor aśleṣa-vināśau tad-vyapadeśāt tad-adhigame—in the knowldege of Him; uttara—after; pūrva—and before; aghayoḥ—of sins; aśleṣa—not touching; vināśau—destruction; tat—of that; vyapadeśāt—because of the teaching. When knowledge of Him is attained, then there is destruction and not touching of past and present sins, for that is the teaching. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tad-adhigamaḥ" here means, "knowledge of the Supreme Personality of Godhead". When such knowledge is present, then a person is no longer touched by sinful reactions to present deeds, and all accumulated past karma is destroyed. Why is that? The sūtra explains, "tad-vyapadeśāt" (for that is the teaching). This teaching has already been shown in the two passages of Chāndogya Upaniṣad quoted in the introduction to this adhikaraṇa. No one has the power to refute the clear meaning of these two passages of Śruti-śāstra. The passage declaring that one does not become free from karmic reactions in any way other than experiencing their results is meant to refer only to persons not situated in transcendental knowledge. Adhikaraṇa 10

॥ इतरस्याप्यसंश्लेषाधिकरणम् ॥ विषयः: विद्यायाः सुकृत-पुण्यकर्मविनाशकत्वम् श्रीलबलदेवविद्याभूषणविरचित-गोविन्दभाष्यम् — भूमिका बृहदारण्यकोपनिषदि (४.४.२२) श्रूयते — "उभे उ हैव एष एते तरत्यमृतः साध्वसाधुनी" इति। श्रुत्यनुवादः — "वह (ब्रह्मवेत्ता) इन दोनों—साधु (पुण्य) और असाधु (पाप) कर्मों को पार कर जाता है और अमर (मुक्त) हो जाता है।" अनेन प्रकारेण प्रतिपादितं यत् ज्ञानी पाप-पुण्योभयकर्मबन्धात् विमुक्तो भवति। संशयः — किं पूर्वसञ्चितानां सुकृतानां (पुण्यानाम्) अपि दुष्कृतवदेव विनाशः, तथा क्रियमाणानां चाश्लेषः (अस्पर्शः) भवति, उत नैवम्? पूर्वपक्षः — न हि सुकृतकर्मणां तथा विनाशोऽश्लेषो वा भवितुमर्हति, यतो हि तानि वेदविहितान्येव भवन्ति न तु प्रतिषिद्धानि। अतः उपभोगं विना तेषां क्षयः असम्भवः। यावत् पूर्वोपचित-सुकृतप्रतिबन्धः तिष्ठति, तावत् ब्रह्मविदोऽपि मुक्तिः न सिध्यति। सिद्धान्तः — अत्रोच्यते—अस्य समाधानार्थं भगवान् सूत्रकारः स्वसिद्धान्तं प्रस्तौति — ब्रह्मसूत्रम् (४.१.१४) — इतरस्याप्येवमश्लेषः पाते तु ॥ १४ ॥ पदच्छेदः — इतरस्य, अपि, एवम्, अश्लेषः, पाते, तु। पदार्थः — • इतरस्य = इतरस्य (पुण्यस्य/सुकृतस्य अपि) • अपि = भी • एवम् = पूर्वोक्त पापकर्म की ही भाँति • अश्लेषः = असंश्लेष (स्पर्श न होना) तथा नाश • पाते = देहपात (शरीर छूटने) पर • तु = निश्चय ही सूत्रार्थः एवं हिन्दी-अनुवादः — ज्ञानोत्पत्ति होने पर इतर (अर्थात् पुण्य/सुकृत) का भी पापकर्म की ही भाँति अश्लेष (अस्पर्श) और विनाश होता है; तथा शरीरपात (प्रारब्धक्षय) होने पर निश्चय ही मोक्ष की प्राप्ति हो जाती है।

Purport by Śrīla Baladeva Vidyābhūṣaṇa This sūtra means that when transcendental knowledge is present, then the other (itarasya), which here means the past and present karmic reactions of pious deeds, is destroyed and ceases to touch. Thus happens in the same way it happens to past and present sinful reactions. It is not that because they are prescribed by the Vedas, material pious deeds do not obstruct transcendental knowledge. The result brought by material pious deeds is an obstacle impeding the result brought by transcendental knowledge. In truth, material pious deeds are not pure and spiritual. In the Chāndogya Upaniṣad (8.4.1) it is said: sarve pāpmāno 'to nivartante "All sins are then destroyed." In this context the word "sins" is used to include material pious deeds also. In Bhagavad-gtā (4.37) the Supreme Personality of Godhead affirms: yathaidhāṁsi samiddho 'gniḥ . . . "As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities."* In this verse the destruction of karmic reactions is described. In these general worlds all karmic reactions, past and present, sinful and pious, are included. The author of the sūtras describes this here in the words "pāte tu" (indeed, when it is destroyed). The word "tu" (indeed) is used for emphasis. In this way there is nothing wrong with the statement that liberation is attained when one's karmic reactions are destroyed. Adhikaraṇa 11 Arabdha-phala and Anarabdha-phala Karmic Reactions Introduction by Śrīla Baladeva Vidyābhūṣaṇa

यहाँ कोई आक्षेप कर सकता है: यदि दिव्य ज्ञान समस्त पूर्ववर्ती पुण्य एवं पाप कर्मफलों का नाश करता है, तो इससे स्वतः ही (जीवात्मा की मुक्ति और उसके साथ ही) भौतिक शरीर की आकस्मिक मृत्यु हो जानी चाहिए। ऐसा स्पष्टतः नहीं होता, अतः दिव्य ज्ञान के विषय में जो कहा गया है, वह सत्य नहीं हो सकता। सूत्रकार अब इस आक्षेप का निराकरण करने के लिए इस अधिकरण का आरम्भ करते हैं। पूर्वसञ्चित पुण्य एवं पाप कर्मफल दो प्रकार के होते हैं: १. अनारब्ध-फल (जिनके फल अभी प्रकट होना आरम्भ नहीं हुए हैं), तथा २. आरब्ध-फल (जिनके फल प्रकट होना आरम्भ हो चुके हैं)। संशय: क्या दिव्य ज्ञान दोनों प्रकार के पूर्वसञ्चित कर्मफलों को नष्ट करता है, अथवा केवल अनारब्ध-फल कर्मों को ही नष्ट करता है? पूर्वपक्ष: अधिकरण १० के प्रारम्भ में उद्धृत बृहदारण्यक उपनिषद् (४.४.२२) के सन्दर्भ में यह स्पष्ट रूप से कहा गया है कि दोनों प्रकार के कर्मफल नष्ट हो जाते हैं। इस प्रकार यह स्पष्ट है कि दिव्य ज्ञान दोनों प्रकार के कर्मफलों को पूर्णतया नष्ट कर देता है। सिद्धान्त: अग्रिम शब्दों में सूत्रकार अपना सिद्धान्त (निष्कर्ष) प्रस्तुत करते हैं। सूत्र १५ अनारब्धकार्ये एव तु पूर्वे तदवधेः ॥ १५ ॥ अनारब्ध—जो आरम्भ नहीं हुआ; कार्ये—कार्य/फल; एव—ही; तु—किन्तु; पूर्वे—पूर्वसञ्चित; तत्—उसकी; अवधेः—अवधि (समय-सीमा) होने से। किन्तु केवल अनारब्ध-फल कर्म ही नष्ट होते हैं, क्योंकि वही उसकी समयावधि (सीमा) है। श्रील बलदेव विद्याभूषण कृत भाष्य (तात्पर्य) यहाँ 'तु' शब्द का प्रयोग संशय का निवारण करने के लिए हुआ है। केवल अनारब्ध-फल पूर्वसञ्चित पुण्य तथा पाप कर्म, अर्थात् वे कर्म जिन्होंने अभी फल देना प्रारम्भ नहीं किया है, दिव्य ज्ञान द्वारा नष्ट होते हैं। आरब्ध-फल कर्म, जिन्होंने फल देना आरम्भ कर दिया है, वे उस प्रकार नष्ट नहीं होते। ऐसा क्यों है? सूत्र स्पष्ट करता है, "तदवधेः" (क्योंकि वही उसकी सीमा है)। छान्दोग्य उपनिषद् (६.१४.२) में कहा गया है: तस्य तावदेव चिरं यावन्न विमोक्ष्ये