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

non-sentient, and the Supreme Lord. They are generally called tattva-traya. The
inumerable living entities as a group are called the sentient energy of the Supreme
Lord, wheras the cosmic manifestation is called the material energy of the Lord.
The Lord Himself is above them. He has all-auspicious transcendental qualities. He
is omniscient and omnipotent. He is self-effulgent. He is the Lord of the creation.
He is known as the Supreme Personality of Godhead, Vāsudeva. The material
world and the living entities are sentient and insentient bodily parts of the Lord.
Śrī Rāmānujācārya has elaborately delineated his philosophy in 12 divisions as
follows;

1. The Supreme Absolute Truth is one in the combination of gross, subtle,
   sentient, and insentient groups,
2. He has protested against the doctrine of dualism as well as the doctrine of
   monism.
3. He has accepted that the Absolute Truth, Brahman, has transcendental
   qualities and transcendental potencies, and therefore He is not impersonal.
4. He has vehemently protested the doctrine of an impersonal, non-qualitative
   Absolute Truth.
5. He has deliberately established the doctrine of the living entities being
   infinitesimal and the in the supreme Lord being infinite, and therefore the
   infinitesimal living entities are constitutionally meant for serving the infinite
   Supreme Personality of Godhead.
6. He has established that the living entities, who are infinitesimal, are subject
   to fall victim under ignorance, but when they are out of that position of ignorance
   they become again liberated.
7. He has proved that only transcendental loving service to the Supreme Lord is
   the means of liberation from material entanglement.
8. According to his oppinion, devotional service is the supermost prosecss for
   self-realization.
9. He has stated strongly that even in the state of liberation one cannot be equal
   with the Supreme Lord.
10. He has put strong arguments against the impersonal doctrine of monism.
11. He has proved that this material world is abominable, and the spiritual
    world is real life for eternal bliss.
12. He has established that the living entities and the cosmic manifestation are
    different bodily parts of the Supreme Lord.
    Also, Rāmānujācārya has explained that the Supreme Personality of Godhead
    descends in five different features, namely arcā, the Deity in the temple, the
    incarnations, such as the fish-incarnation, tortise-incarnation, boar-incarnation,
    and Nṛsiṁha-incarnation, which are called vaibhava. Then He has expansions
    called vyūha, such as the expansions of Vāsudeva, Saṅkarṣaṇa, Pradyumna, and
    Aniruddha. His impersonal expansion is the effulgence of His body. He is also
    present in everyone's heart as Antaryāmī, or the Supersoul. All these different
    plenary portions of the Supreme Lord are beyond material contamination, eternal,
    without any lamentation, always superior than the living entities, and full of six
    opulences.
    According to Rāmānujācārya, there are five kinds of methods of worship, which
    are called abhigamana, upadāna, ijyā, sadhyāya, and yoga. When devotees go to the
    temple, clean the temple or the path to the temple, and decorate the temple in