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

abādhāc ca
abādhāt—because of being no impediment; ca—also.
Also because there is no impediment.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In times of emergency one has permission to eat any food, and such eating does
not contaminate the heart and the mind. The sūtra explains that this eating does
not present an impediment to attaining transcendental knowledge.
Sūtra 30
api smaryate
api—also; smaryate—in the Smṛti-śāstra.
Also in the Smṛti-śāstra.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In Manu-saṁhitā (10.104) it is said:
jīvitātyayam āpanno
yo 'nnam atti yatas tataḥ
lipyate na sa pāpena
padma-patram ivāmbhasā
"One who in an emergency, in order to save his life, eats whatever is available is
not touched by sin. He is like a lotus leaf untouched by water."
Only in an emergency, and not at other times, is one allowed to eat anything
that is available. Therefore the meaning here is that the person situated in
transcendental knowledge has permission to eat any food in certain circumstances,
not that he is ordered that he must eat any food. The scriptures clearly forbid the
eating of impure foods when there is no emergency.

॥ ब्रह्मसूत्रम् ॥
तृतीयाध्याये चतुर्थः पादः (सर्वान्नानुमत्यधिकरणम्)
सूत्रम् ३१
शब्दश्चातोऽकामकारे ॥ ३१ ॥
पदच्छेदः —
शब्दः, च, अतः, अकामकारे।
सूत्रार्थः —
अतः (इस कारण से) अकामकारे (स्वेच्छाचार न होने में) शब्दः च (श्रुति-वचन भी प्रमाण है)।
श्रील बलदेवविद्याभूषण-कृतं गोविन्दभाष्यम् —
आपत्काले हि प्राणरक्षार्थं सर्वान्नानुमतिर्भवति, न त्वनापदि। अनापत्काले तु तत्त्वविदुषा स्वेच्छया शास्त्रमर्यादा न लङ्घनीया।
अस्मिन्नर्थे छान्दोग्योपनिषदि (७।२६।२) श्रूयते —
"आहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः। स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षः॥" इति।
भाष्यानुवादः (हिन्दी) —
इस प्रकार आपातकाल में ही प्राण-रक्षा हेतु सर्वान्न-भक्षण की अनुमति प्राप्त होती है;
किन्तु सामान्य काल में दिव्य ज्ञान में स्थित पुरुष अपनी स्वेच्छा से शास्त्र के आदेशों का उल्लंघन नहीं कर सकता।
छान्दोग्योपनिषद् (७।२६।२) में कहा गया है —
"पवित्र एवं शुद्ध आहार ग्रहण करने से अन्तःकरण की शुद्धि होती है;
अन्तःकरण शुद्ध होने पर स्मृति अचल एवं दृढ़ होती है;
और निश्चल स्मृति प्राप्त होने पर साधक के हृदय की समस्त अविद्या-ग्रन्थियाँ पूर्णतया विदीर्ण हो जाती हैं।"
इस प्रकार छान्दोग्योपनिषद् अपनी इच्छानुसार मनमाना आचरण करने का निषेध करती है।
अतएव यद्यपि संकटकाल में किसी भी प्रकार का अन्न ग्रहण करने की छूट है,
तथापि सामान्य काल में शास्त्र-प्रदत्त विधि-निषेधों का पालन अनिवार्य है।
॥ इति सर्वान्नानुमत्यधिकरणम् ॥
अथ सप्तममधिकरणम् — स्वनिष्ठाधिकरणम्
(स्वनिष्ठ-भक्त एवं वर्णाश्रम-धर्म-विचारः)
श्रील बलदेवविद्याभूषण-कृत-अवतरणिका —
अथ स्वनिष्ठानां भगवद्भक्तानां वर्णाश्रमधर्मानुष्ठानं विचार्यते।
(अब स्वनिष्ठ भक्तों के वर्णाश्रम-धर्म के अनुष्ठान के औचित्य का विचार किया जाता है।)

In the beginning of this pada three kinds of devotees, beginning with the
svaniṣṭha devotee, were described. Now will be considered the following question:
Should they who have attained transcendental knowledge continue to perform the
duties of varṇāśrama-dharma? First we will consider the situation of the svaniṣṭha
devotees. In the Kauṣārava-śruti it is said:
paśyann apīmam ātmānaṁ
kuryāt karmāvicārayan
yadātmanaḥ su-niyataṁ
ānandotkarṣam āpnuyāt
"Even when one directly sees the Supreme Personality of Godhead one should
continue to perform Vedic rituals, for in this way one attains great bliss."
Saṁśaya (doubt): Should a svaniṣṭha devotee who has attained transcendental
knowledge still perform Vedic rituals or should he not?
Pūrvapakṣa (the opponent speaks): The purpose of Vedic rituals is to attain
transcendental knowledge. When the end is attained the means may be
abandoned. For this reason there is no reason that he must continue to perform
Vedic rituals.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His opinion.
Sūtra 32
vihitatvād āśrama-karmāpi
vihitatvāt—because of being ordered; āśrama—of the asramas; karma—the
duties; api—also.
The duties of the āśramas also, for they are ordered.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "api" (also) here means that the duties of the varṇas are also
included. This means that the prescribed duties of varṇāśrama-dharma should be
performed. Why is that? They should be performed in order to increase

transcendental knowledge. This is so because it is the order of the scriptures.
Here someone may object: Here it is said that Vedic rituals should continue to
be performed even after one has attained transcendental knowledge. How can this
not mean that transcendental knowledge and Vedic rituals must both be
performed together to bring the desired result?
If this is said, the author of the sūtras gives the following reply.
Sūtra 33
sahakāritvena ca
sahakāritvena—as helpful; ca—also.
Also, as helpful.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Vedic rituals should be performed, not because they are in themselves the cause
of liberation, but because they are helpful in attaining transcendental knowledge.
Transcendental knowledge is the real cause of liberation, as is explained in
Śvetāśvatara Upaniṣad (3.8).
In the beginning the svaniṣṭha devotee performs his prescribed duties of Vedic
rituals in order to please the Supreme Personality of Godhead. In that way he
attains transcendental knowledge. Then, although in this way he has already
attained transcendental knowledge, in order to increase that transcendental
knowledge, he continues to perform these prescribed

स्वर्गलोक के सुखों की। उसकी ऐसी कोई कामना नहीं होती। दिव्य ज्ञान में स्थित स्वनिष्ठ भक्त
भगवान् (परम पुरुष) के परम धाम को जाता है, और अपने गमन के
क्रम में वह स्वर्गलोक तथा अन्य स्वर्गीय लोकों से होकर
गुजर सकता है। यह वैसा ही है जैसे कोई मनुष्य ग्राम को जाते हुए मार्ग में घास
का स्पर्श कर लेता है।
अपनी सहायिका, जो कि वैदिक अनुष्ठान हैं, की सहायता से दिव्य ज्ञान
भगवान् को प्राप्त करने की लालसा रखने वाले स्वनिष्ठ भक्त के समक्ष स्वर्गलोक का अनुभव
प्रस्तुत करता है। तदनन्तर दिव्य ज्ञान
स्वयं उस भक्त को भगवान् के परम धाम पहुँचा देता है।
यह कठोपनिषद् २.३.१७ में स्पष्ट किया गया है। भक्त के हृदय की कामना को भी
इसी प्रकार समझाया गया है।
इसके अतिरिक्त, दिव्य ज्ञान भक्त को स्वर्गलोक केवल यह परीक्षा लेने के लिए
भी ले जा सकता है कि क्या उसने वास्तव में समस्त भौतिक कामनाओं का त्याग कर दिया है। श्रुति-
शास्त्र इसका वर्णन "सर्वं ह पश्यः
पश्यति" से आरम्भ होने वाले मन्त्र-भाग में करता है। इसका यह अर्थ नहीं है कि जो स्वनिष्ठ भक्त नहीं हैं वे
स्वर्गलोक नहीं जाते।
स्वनिष्ठ भक्त के लिए दिव्य ज्ञान, पूर्व एवं वर्तमान जन्म के उन कर्मों को छोड़कर जो विशेष रूप से
स्वर्गलोक की प्राप्ति कराते हैं, अन्य समस्त कर्म-बन्धनों को नष्ट कर देता है।
परिनिष्ठित भक्त के लिए दिव्य ज्ञान, पूर्व जन्मों के उन कर्मों को छोड़कर जो विशेष रूप से
स्वर्गलोक की प्राप्ति कराते हैं, समस्त कर्म-फलों को विनष्ट कर देता है। निरपेक्ष भक्त के लिए
दिव्य ज्ञान भूत और वर्तमान समस्त जन्मों के संचित कर्म-फलों का पूर्ण नाश कर देता है।
इस प्रकार यह सिद्ध होता है कि दिव्य ज्ञान वैदिक अनुष्ठानों से सर्वथा स्वतन्त्र है।
वैदिक अनुष्ठान केवल दिव्य ज्ञान के सहायक के रूप में कार्य करते हैं।
अधिकरण ८
परिनिष्ठित भक्त सामान्य विहित कर्तव्यों का त्याग कर सकते हैं
श्रील बलदेव विद्याभूषण द्वारा भूमिका
अब परिनिष्ठित भक्तों की स्थिति का विचार किया जाएगा।
मुण्डकोपनिषद् (३.१.४) में कहा गया है:
आत्मक्रीड आत्मरतिः क्रियावान्
"वह परमात्मा में ही क्रीड़ा करने वाला, परमात्मा में ही रति रखने वाला तथा भगवत्सेवा रूप क्रिया से युक्त है।
वह अपने विहित कर्तव्यों का पालन करता है। वह ब्रह्मवेत्ताओं में वरिष्ठ (श्रेष्ठ) है।"
अतः लोक-संग्रह (सामान्य जन-कल्याण) के निमित्त परिनिष्ठित भक्त को

perform the duties of varṇāśrama and out of love for the Supreme Lord the
pariniṣṭhita devotee should engage in the various activities of devotional service,
which begin with hearing of the Lord's glories.
Saṁśaya (doubt): Should the pariniṣṭhita devotee perform his varṇāśrama and
devotional duties simultaneously, or should he perform one first and then the
other?
Pūrvapakṣa (the opponent speaks): the simultaneous performance being
impossible, and the abandonment of prescribed duties being sinful, there is no
certain and definite rule as to the performance of these duties.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 34
sarvathāpi tatra cobhaya-liṅgāt
sarvathā—in all circumastances; api—indeed; tatra—there; ca—and; ubhaya—
of both; liṅgāt—because of the signs.
Also, indeed, it is in all circumstances because of signs from both.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "api" (indeed) is used here for emphasis. The word "sarvathā" means,
"in all circumstances, even if one must abandon one's varṇāśrama duties". This
means that the pariniṣṭhita devotee should always in engage in devotional service
to the Supreme Lord. In his spare time, perhaps, the devotee may perform a little
something of his varṇāśrama duties. Why is that? The sūtra explains, “ubhaya-
liṅgāt" (because of two signs). The sign from the Śruti-śāstra is this (Muṇḍaka
Upaniṣad 2.2.5):
tam evaikaṁ jānatha
"Place your thoughts on the Supreme Lord alone."
The sign from the Smṛti-śāstra comes from the Supreme Lord Himself
(Bhagavad-gītā 9.13-14):

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
"O son of Pṛthā, those who are not deluded, the great souls, are under the
protection of the divine nature. They are fully engaged in devotional service
because they know Me as the Supreme Personality of Godhead, original and
inexhaustible.*
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate
"Always chanting My glories, endeavoring with great determination, and
bowing down before Me, these great souls perpetually worship Me with
devotion."*
In the following words the author of the sūtras confirms this with more
evidence.
Sūtra 35
anabhibhavaṁ ca darśayati
anabhibhavam—not defeated; ca—and; darśayati—reveals.
It reveals that he is not defeated.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In Bṛhad-āraṇyaka Upaniṣad (4.4.23) it is said:
sarvaṁ pāpmānaṁ tarati. naiva pāpmā tarati. sarvaṁ pāpmānaṁ tapati. naiva
pāpmā tapati.

"He defeats all sins. Sins do not defeat him. He burns away all sins. Sins do not
burn him."
If, absorbed in chanting the glories of the Supreme Lord, a pariniṣṭhita devotee
neglects his varṇāśrama duties, that neglect is not a sin on his part. That is why the
sūtra declares, "It reveals that he is not defeated." The meaning here is that it is
right for a devotee to neglect the duties of varṇāśrama-dharma in favor of the
duties of devotional service to the Supreme Lord.
In Viṣṇu Purāṇa 3.8.9 (quoted at the end of the sūtra 2 purport) it is the
devotee's worship, not his performance of varṇāśrama duties, that satisfies the
Lord. In a preceding passage of Viṣṇu Purāṇa (2.13.9-11) are these words of King
Bharata, who had faith in devotional service alone:
yajñeśācyuta govinda
mādhavānanta keśava
kṛṣṇa viṣṇo hṛṣīkeśety
āha rājā sa kevalam
"Again and again King Bharata would chant the Lord's holy names: O Yajñeśa,
O Acyuta, O Govinda, O Mādhava, O Ananta. O Keśava, O Kṛṣṇa, O Viṣṇu, O
Hṛṣīkeśa!
nānyaj jagāda maitreya
kiñcit svapnāntareṣv api
etat paraṁ tad-arthaṁ ca
vinā nānyad acintayat
"O Maitreya, awake or asleep the king would not say anything else. He would
not think of anything but the Lord and His service.
samit-puṣpa-kuśādānaṁ
cakre deva-kriyā-kṛte
nānyāni cakre karmāṇi
niḥsaṅgo yoga-tāpasaḥ
"Practicing austere yoga, he stayed alone. He gathered firewood, flowers, and
kuśa grass for the worship of the Supreme Personality of Godhead. He did not
perform any other duties or rituals."

Adhikaraṇa 9
The Nirapekṣa Devotee
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Thus 1. the way that transcendental knowledge is manifested among they who
are within the varṇāśrama institution and 2. the results that knowledge brings to
such persons has been shown. Now will be shown the way these two are
manifested among the nirapekṣa devotees, who are above the varṇāśrama
institution. In the Bṛhad-āraṇyaka Upaniṣad (3.4.1) is the following passage about
Gārgī, who was enlightened with transcendental knowledge and above the
varṇāśrama institution:
atha vācaknavy uvāca brāhmaṇā bhagavanto hantāham enaṁ yājñavalkyaṁ dvau
praśnau prakṣyāmi
"Gārgī said: O exalted brāhmaṇas, now I will place two questions before
Yājñavalkya."
Saṁśaya (doubt): Is it possible that transcendental knowledge may be present
in they who do not take part in the varṇāśrama institution, or is it not possible?
Pūrvapakṣa (the opponent speaks): transcendental knowledge is never
manifested to they who are outside of the Vedas and the varṇāśrama institution.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 36
antarā cāpi tu tad dṛṣṭaiḥ
antarā—outside; ca—and; api—indeed; tu—but; tat—that; dṛṣṭaiḥ—by what is
seen.
But certainly outside also, because of what is seen.

Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) is used here to begin the refutation of the idea that Vedic
rituals are mandatory. The word "ca" (also) is used here to present the final
conclusion. The word "antarā" here refers to those persons who, although in this
life not following varṇāśrama-dharma, in their past lives practiced truthfulness,
austerity, japa, and other pious deeds, and therefore in this life were born both
pure and renounced. It is said that in such persons transcendental knowledge is
manifested. Why is that? The sūtra explains, “tad dṛṣṭaiḥ" (because of what is
seen). This means that the scriptures show Gārgī as an example of such a person.
The meaning is this: They who in their previous life properly performed their
duties but died before they could reap the result of their actions, in the next life
are born very pure in heart because of their previous pious deeds. The contact of
sincere devotees quickly turns them into great renounced saints.
In the next sūtra the author explains that the association of devotees is very
powerful. By that association one becomes free from material desires and attains
transcendental knowledge.
Sūtra 37
api smaryate
api—also; smaryate—in the Smṛti-śāstra.
Also in the Smṛti-śāstra.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In Śrīmad-Bhāgavatam (2.2.37) it is said:
pibanti ye bhagavata ātmanaḥ satāṁ
kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam
punanti te viṣaya-vidūṣitāśayaṁ
vrajanti tac-caraṇa-saroruhāntikam
"Those who drink through aural reception, fully filled with the nectarean

message of Lord Kṛṣṇa, the beloved of the devotees, purify the polluted aim of life
known as material enjoyment and thus go back to Godhead, to the lotus feet of
Him (the Personality of Godhead."*
In Śrīmad-Bhāgavatam (5.12.12) it is said:
"My dear King Rahūgaṇa, unless one has the opportunity to smear his entire
body with the dust of the lotus feet of great devotees, one cannot realize the
Absolute Truth simply by observing celibacy (brahmacarya), strictly following the
rules and regulations of householder life, leaving home as vanaprastha, accepting
sannyāsa, or undergoing severe penances in winter by keeping oneself submerged
in water or surrounding oneself in summer by fire and the scorching heat of the
sun. There are many other processes to understand the Absolute Truth, but the
Absolute Truth is only revealed to one who has attained the mercy of a great
devotee."*
In this sūtra the word "api" (also) is used in the sense of joining things
together.
Sūtra 38
viśeṣānugrahaś ca
viśeṣa—special; anugrahaḥ—mercy; ca—also.
Special mercy also.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In Bhagavad-gītā (10.9-10), the Supreme Personality of Godhead personally
declares:
mac-cittā mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca
"The thoughts of My pure devotees dwell in Me, their lives are fully devoted to
My service, and they derive great satisfaction and bliss from always enlightening

one another and conversing about Me.*
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-purvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
"To those who are constantly devoted to serving Me with love, I give the
understanding by which they can come to Me."*
To such devotees it is seen that the Lord gives special mercy. By engaging in
devotional service in this way one attains renunciation of the world.
Adhikaraṇa 10
Renunciation
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
The situation of Yājñavalkya and others who are within varṇāśarama, as well as
the situation of Gārgī and others who are not within varṇāśrama have been seen
here.
Saṁśaya (doubt): Who are better: they who are within varṇāśrama or they who
are not within it?
Pūrvapakṣa (the opponent speaks): Because they perform the duties of Vedas
and āśrama and also worship the Supreme Personality of Godhead, they who are
within varṇāśrama are better.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 39
atas tv itarat jyāyo liṅgāc ca

ataḥ—from that; tv—indeed; itarat—the other; jyāyaḥ—better; liṅgāt—by the
sign; ca—indeed.
But indeed the others are better, for there is a sign.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) is used here to dispel doubt. The word "ca" (indeed) is
used here for emphasis. The word "itarat" (the others) here refers to they who are
other than the followers of varṇāśrama, namely they who do not follow
varṇāśrama. The word "jyāyaḥ" means “their method of attaining transcendental
knowledge is better". Why is that? The sūtra explains, "liṅgāt" (for there is a sign).
The sign here is the Śruti-śāstra's explanation that Gārgī was very wise with
transcendental knowledge.
This is the meaning: The scriptures prescribe the duties of the āśramas in order
to restrict the seemingly beginningless materialistic desires of the conditioned
souls. Therefore the purpose of varṇāśrama is not to give facility for material
desires, but rather gradually to restrict them. At a certain stage, however, the
duties of varṇāśrama become obstacles to attaining love for the Supreme
Personality of Godhead.
They who have become free of material desires and who place their love in the
Supreme Personality of Godhead alone gain no benefit from the duties of
varṇāśrama. Therefore they who have risen above varṇāśrama are better. In the
Jābāla Upaniṣad it is said that one may progress through the asramas one after
another, or, if like Sāmvartaka Muni and others, one becomes completely devoted
to the Supreme Personality of Godhead alone one may renounce everything and
accept sannyāsa at once, at any time. The scriptural injunction, "a brāhmaṇa
should not pass even one day outside of the duties of varṇāśrama," is meant only
for ordinary people.
Here someone may object: That may be. Still, the sannyāsīs, who are outside of
the varṇāśrama-dharma and who are solely devoted to the Supreme Personality of
Godhead, are not better, for they may fall down and again become materialistic.
When a sannyāsī falls down and again accepts the life of a householder, his action
is condemned by the scriptures. Also, one who accepts sannyāsa, but then again
faithfully accepts the glorious varṇāśrama-dharma, must tend to so many
varṇāśrama duties that the single-pointed service to the Lord that was the
advantage of sannyāsa life becomes lost for him. On the other hand, they who
accept the duties of varṇāśrama gradually make more and more progress in
spiritual life.
If this is said, then the author of the sūtras gives the following reply.

Sūtra 40
tad-bhūtasya tu nātad-bhāvo jaiminer api niyamātad-rūpābhāvebhyaḥ
tat—that; bhūtasya—become; tu—but; na—not; a—not; tat—that; bhāvaḥ—
being; jaimineḥ—if Jaimini Muni; api—even; niyama—rule; a—not; tat—that;
rūpa—form; a—not; bhāvebhyaḥ—because of being.
But one who becomes that does not cease to be that, even according to Jaimini.
This is because of restraint, not being like that, and cessation.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) is used here to dispel doubt. One who becomes that, that
is to say one who becomes a genuine nirapekṣa sannyāsī sincerely devoted to the
Supreme Lord, never ceases to be that, that is to say he never falls from his
devotion to the Lord. That is the opinion of Jaimini, and it is also the opinion of
Me, Vyāsa. Why is that? The sūtra explains, "niyamātad-rūpābhāvebhyaḥ"
(because of restraint, not being like that, and cessation). The word "niyama" here
means "because they thirst to attain the Supreme Personality of Godhead, their
senses are naturally controlled." The word "rūpa" here means "desire". Because
they have no desire but to attain the Supreme Personality of Godhead, Gārgī and
other renunciants decline to accept the order of householder life or any of the
other orders of varṇāśrama-dharma. That is the meaning here. In Śrīmad-
Bhāgavatam 7.15.35) it is said:
kāmādibhir anāviddhaṁ
praśāntākhila-vṛtti yat
cittaṁ brahma-sukha-spṛṣṭaṁ
naivottiṣṭheta karhicit
"When one's consciousness is uncontaminated by material lusty desires, it
becomes calm and peaceful in all activities, for one is situated in eternal blissful
life. Once situated on that platform, one does not return to materialistic duties."*
Even Jaimini, who considers Vedic rituals most important, admits that the
Śruti-śāstra declares this of the nirapekṣa devotees. The conclusion therefore is
that the sincere renunciant must have performed all other duties in his previous
births. That is why he is now pure in heart and free from the need to perform them
any longer.

॥ ब्रह्मसूत्रम् ॥
अध्याय ३, पाद ४, सूत्र ४१
[अवतरणिका एवं पूर्वपक्षः]
अग्रिमे सूत्रे स्वानिष्ठभक्तापेक्षया निरपेक्षभक्तस्य श्रेष्ठत्वं प्रतिपाद्यते।
अत्र कश्चित् पूर्वपक्षी आशङ्कते—किं न दृश्यते यत् "सर्वं ह पश्यः पश्यति" इत्यादिश्रुतिवचनात् ब्रह्मविद्या निरपेक्षभक्तस्यापि स्वर्गलोकादिसम्पत्तिं विधत्ते?
यदा च ते इन्द्रादिदेवतानां लोकेषु प्रविशेयुः, तदा तत्रत्येषु प्राकृतभोगेषु तेषां सङ्गासक्त्या भगवद्भक्तेः शैथिल्यं विनाशो वा न स्यात् किम्?
एतादृशीमाशङ्कां निरसितुं सूत्रकारः सिद्धान्तसूत्रमाह—
[सूत्रम्]
न चाधिकारिकमपि पतनानुमानात्तदयोगात् ॥ ३।४।४१ ॥
[पदच्छेदः]
न—नहीं; च—एवं/अवधारणार्थे; आधिकारिकम्—अधिकारिपदम् (इन्द्रादिपदम्); अपि—अपि (समस्तभोगसङ्ग्रहार्थे); पतनानुमानात्—पतनस्य स्मृतिप्रमाणात्; तत्-अयोगात्—तेषां तत्र योगाभावात् (आसक्तेरभावात्)।
[सूत्रार्थः]
निरपेक्ष भक्त आधिकारिकादि (इन्द्रादि) पदों को भी नहीं चाहते, क्योंकि वहाँ से पतन का स्मृति-प्रमाण (अनुमान) है तथा उनमें विषय-भोगों के प्रति आसक्ति का सर्वथा अभाव है।
[श्रीबलदेवविद्याभूषण-विरचितं गोविन्दभाष्यम्]
अत्र 'च' शब्दोऽवधारणार्थे प्रयुक्तः। 'अपि' शब्दस्तु कृत्स्नप्राकृतभोगसङ्ग्रहार्थः।
'आधिकारिकम्' इन्द्रादिपदं निरपेक्षा भक्ता नेच्छन्ति।
कुतः? 'पतनानुमानात्'—पतने स्मृतिप्रमाणादित्यर्थः।
तथा हि स्मर्यते भगवद्गीतायाम् (८।१६)—
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥
अर्थाद् ब्रह्मलोकपर्यन्ताः सर्वे लोकाः पुनरावर्तनशीलाः सन्ति।
किञ्च, 'तदयोगात्'—तेषां निरपेक्षाणां प्राकृतभोगेषु सर्वथाऽभिलाषाभावात्। स्मृतिशतैस्तन्निरासात्।
अतो यद्यपि ब्रह्मविद्याया माहात्म्यं सर्वव्यापकं वर्तते, तथापि निरपेक्षा भक्ताः कदापि प्राकृतैश्वर्येषु न सज्जन्ते।
[हिन्दी-भावार्थः]
प्रस्तुत सूत्र में यह सिद्ध किया गया है कि निरपेक्ष भक्त स्वानिष्ठ भक्त से श्रेष्ठ हैं।
यहाँ यह शङ्का की गई थी कि "सर्वं पश्यः पश्यति" (वह सब कुछ देखता है) इत्यादि श्रुति-वाक्यों के अनुसार तत्त्वज्ञानी को समस्त ऐश्वर्य प्राप्त होते हैं, अतः निरपेक्ष भक्त भी स्वर्ग आदि लोकों को प्राप्त करके इन्द्रादि पदों के भोगों में आसक्त होकर अपनी अनन्य भक्ति से च्युत हो सकते हैं।
इस शङ्का का समाधान करते हुए श्रील बलदेव विद्याभूषण स्पष्ट करते हैं:
सूत्र में प्रयुक्त 'च' शब्द बल देने के लिए है और 'अपि' शब्द समस्त प्राकृत सुख-भोगों का समावेश करने के लिए है।
'आधिकारिक' पद से इन्द्र आदि देवताओं के पदों का बोध होता है। निरपेक्ष भक्त इन पदों की तनिक भी इच्छा नहीं करते।
इसका कारण सूत्र में 'पतनानुमानात्' बतलाया गया है, क्योंकि स्मृतियों में इन पदों से पतन होना निश्चित कहा गया है। जैसा कि भगवद्गीता (८।१६) में भगवान् श्रीकृष्ण कहते हैं:
"हे अर्जुन! ब्रह्मलोक से लेकर नीचे के समस्त लोक पुनरावर्ती हैं (जहाँ से पुनः संसार में लौटना पड़ता है)।"
इसके अतिरिक्त निरपेक्ष भक्तों में इन प्राकृत भोगों के प्रति कोई रुचि या कामना नहीं होती ('तदयोगात्'), अतः वे इन ऐश्वर्यों से सर्वथा अनासक्त रहते हैं और उनकी भगवद्भक्ति अखण्ड बनी रहती है।

carry him to the realms of Indra and the other demigods, because he has no desire
to enjoy the material pleasures available in those worlds, the nirapekṣa devotee
finds that his unalloyed love and devotion for the Supreme Lord remains
unbroken.
In the next sūtra the author shows that the nirapekṣa devotees are superior to
the pariṇiṣṭhita devotees also.
Sūtra 42
upa-pūrvakam api tv eke bhāvam aśana-vat tad uktam
upa—with the prefix "upa"; pūrvakam—beginning (upāsanā, or devotional
service); api—even; tu—but; eke—some; bhāvam—devotion; aśana—food; vat—
like; tat—that; uktam—spoken.
But some even that which begins with "upa". The perfect stage of devotion is
like food. This is said.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "api" (even) is used for emphasis. The word "tu" (but) is used to
begin the refutation of the opponent's idea. The word "eke" (some) means "the
followers of the Atharva Veda". The nirapekṣa devotees desire to engage in
devotional service. The word "upa-pūrvam" (the word that begins with "upa")
here means “upāsana" (devotional service). The word "bhāva" here means "the
perfect stage of devotion". That perfect stage is like food (aśana-vat) for the
nirapekṣa devotees. This the scriptures say. In Gopāla-tāpanī Upaniṣad (1.14) it is
said:
bhaktir asya bhajanaṁ tad ihāmutra
"Devotional service to Lord Kṛṣṇa is performed when the heart no longer
desires any material benefit to be obtained in this life or the next."
In the Gopāla-tāpanī Upaniṣad it is also said:
sac-cid-ānandaika-rase bhakti-yoge tiṣṭhati

"Devotional service is eternal and full of knowledge and bliss."
Wherever they may gone, the devotees worship Lord Hari. This is evidence that
the devotees are always happy. The Śruti-śāstra declares:
so 'śnute sarvān kāmān
"The devotee enjoys. All his desires are fulfilled."
Thus, even though he may be residing in the material world, the devotee
experiences bliss equal to the bliss of the spiritual world. Many quotes to
corroborate this may be found by searching the Smṛti-śāstra.
In the next sūtra the author shows us another reason why the nirapekṣa
devotees, even without endeavoring to attain them, easily attain sālokya (residing
on the same planet with the Lord) and sāmīpya (staying near to the Lord)
liberation.
Sūtra 43
bahis tūbhayathā smṛter ācārāc ca
bahiḥ—outside; tu—indeed; ubhayathā—both ways; smṛteḥ—because of Smṛti-
sastra; ācārāt—because of conduct; ca—also.
Certainly outside in two ways because of Smṛti-śāstra and conduct.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (certainly) is used here for emphasis. The word "bahiḥ"
(outside) here means that although the nirapekṣa devotees seem to reside within
the confines of the material world, in truth they are really outside that world. Why
is that? The sūtra explains, "ubhayathā" (in two ways). In Śrīmad-Bhāgavatam it is
said:
visṛjati hṛdayaṁ na yasya sākṣād
dharir avaśābhihito 'py aghaugha-nāśaḥ
praṇaya-rasanayā dhṛtāṅghri-padmaḥ

sa bhavati bhāgavata-pradhāna uktaḥ
"the Supreme Personality of Godhead is so kind to the conditioned souls that if
they call upon Him by speaking His holy name, even unintentionally or
unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their
hearts. Therefore, when a devotee who has taken shelter of the Lord's lotus feet
chants the holy name of Kṛṣṇa with genuine love, the Supreme Personality of
Godhead can never give up the heart of such a devotee. One who has thus
captured the Supreme Lord within his heart is to be known as bhāgavata-
pradhāna, the most exalted devotee of the Lord."****
The word "ācārāt" (because of conduct) here means that the relationship of the
Supreme Personality of Godhead and His devotees is like that of a master and
servant or like a jewel set in gold. This is explained in the Smṛti-śāstras. In Śrīmad-
Bhāgavatam (11.14.16) the Supreme Personality of Godhead Himself declares:
nirapekṣaṁ muniṁ śāntaṁ
nirvairaṁ sama-darśanam
anuvrajāmy ahaṁ nityaṁ
pūyeyety aṅghri-reṇubhiḥ
"With the dust of My devotees' lotus feet I desire to purify the material worlds,
which are situated within Me. Thus, I always follow the footsteps of My pure
devotees, who are free from all personal desire, rapt in thought of My pastimes,
peaceful, without any feelings of enmity, and of equal disposition everywhere."****
In these two ways it is shown that the Lord and His devotees are always
together, whether they are within the material world, or outside the boundaries of
the material world. Thus enmity to the Lord is the cause of repeated birth and
death in the material world, and destruction of those feelings of enmity to the Lord
is the cause of spiritual perfection.
Adhikaraṇa 11
The Supreme Personality of Godhead Protects and Maintains the Nirapekṣa
Devotee
Introduction by Śrīla Baladeva Vidyābhūṣaṇa

In the previous passages the nirapekṣa devotees disinterest in the pleasures
available in Brahmaloka and the other higher worlds was described. Now will be
described the nirapekṣa devotees' disinterest in the pleasures presently available in
this world. In the Taittirīya Āraṇyaka (3.14.1) it is said:
bhartā san bhriyamāṇaṁ bibharti
"The Supreme Lord maintains His devotees."
Saṁśaya (doubt): Does the Supreme Personality of Godhead personally
maintain the nirapekṣa devotees, or must the devotees struggle to maintain
themselves?
Pūrvapakṣa (the opponent speaks): The Lord does not maintain His devotees.
The devotees must struggle to maintain themselves.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 44
svāminaḥ phala-śruter ity ātreyaḥ
svāminaḥ—from the Lord; phala—result; śruteḥ—from the Śruti-śāstra; iti—
thus; ātreyaḥ—Dattātreya Muni.
From the Lord come results, for that is heard in the Śruti-śāstra. That is
Dattātreya's opinion.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The bodily needs of the devotee are supplied by the Supreme Personality of
Godhead (svāminaḥ). Why is that? The sūtra explains, "phala-śruteḥ" (for that is
heard in the Śruti-śāstra). In Taittirīya Āraṇyaka (3.14.1) the Supreme Personality
of Godhead is described as the maintainer of the devotees. This is also the opinion
of Dattātreya Muni. In Bhagavad-gītā (9.22), Lord Kṛṣṇa Himself declares:
ananyāś cintayanto māṁ
ye janāḥ paryupāsate

teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham
"But those who always worship Me with exclusive devotion, meditating on My
transcendental form, to them I carry what they lack, and I preserve what they
have."*
In the Padma Purāṇa it is said:
darśana-dhyāna-saṁsparśair
matsya-kūrma-vihaṅgamāḥ
svāny apatyāni puṣṇanti
tathāham api padmaja
"By vision, by meditation, and by touch only do the fish, the tortoise, and the
birds maintain their offspring. So do I also, O Padmaja."*
The devotees do not wish to trouble the Lord for their maintenance. Still,
because the Lord's every desire is automatically fulfilled, He maintains His
devotees without any trouble on His part. Thus, when the devotees serve the Lord
they are automatically maintained by the Lord. This is explained in Taittirīya
Āraṇyaka (3.14.1).
In the next sūtra the author gives an example to show that the Lord is
determined to maintain His devotees.
Sūtra 45
ārtvijyam ity auḍulomis tasmai hi parikrīyate
ārtvijyam—the ṛtvk priest's work; ity—thus; auḍulomiḥ—Auḍulomi; tasmai—
for that; hi—indeed; parikrīyate—is purchased.
Auḍulomi says He is like a ṛtvik priest. He sells Himself for that.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "iti" is used in the sense of similarity. Thus the Supreme Personality
of Godhead acts like a ṛtvik priest, for the Lord maintains the nirapekṣa devotees.
Because He has been purchased by their devotional service, the Lord fulfills the
bodily needs of His devotees. In the Viṣṇu-dharma it is said: