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

tv apramaye kutaḥ pramā
"Nārāyaṇa is the head. Pradyumna and Aniruddha are the right and left wings.
Vāsudeva is the torso. Or, Nārāyaṇa is the torso, and Vāsudeva is the head.
Saṅkarṣaṇa is the tail. In this way the one Supreme Personality of Godhead is
manifested in five ways. In this way the Supreme Personality of Godhead enjoys
pastimes as both the limbs and the possessor of the limbs. The Lord's power and
opulence have no limit. He is inconceivable. How can mere logic grasp Him? He is
immeasurable. How can He be measured?"
Sūtra 16
ātma-śabdāc ca
ātma—ātmā; śabdāt—from the Śruti-śāstra; ca—also.
Also because the Śruti-śāstra employs the word "ātmā".
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In Taittirīya Upaniṣad 2.5.1 the bird is described as "ātmā" (the Supreme). For
this reason the bird here cannot be an ordinary bird with wings, a tail, and other
like features. The bird here is a parable.
Sūtra 17
ātma-gṛhītir itara-vad uttarāt
ātma—ātma; gṛhītiḥ—understanding; itara—others; vat—like; uttarāt—from
the following.
"Ātmā" here means "consciousness". Because of the following it is like the
others.
Purport by Śrīla Baladeva Vidyābhūṣaṇa

अधिकरणम् — आनन्दमयाधिकरणम् (वेदान्तसूत्रम् १.१.१२-१९)
पूर्वपक्षः —
अत्र कश्चिद् आशङ्केत — तैत्तिरीयोपनिषदि (२.२.३) श्रूयते —
«अन्योऽन्तर आत्मा प्राणमयः» इति ।
तत्र अचेतने जडेऽपि आत्मशब्दः प्रयुक्तः, जीवे चापि प्रयुज्यते ।
तथा तैत्तिरीयोपनिषदि (२.५.१) पठ्यते —
«अन्योऽन्तर आत्मानन्दमयः» इति ।
तदेवं जडाजडपुरुषेषु आत्मशब्दस्य प्रयुक्तत्वात् कथं नाम अयं सर्वव्यापिनं सर्वज्ञं परं ब्रह्मैव प्रतिपादयतीति निश्चीयेत ?
पूर्वपक्ष-भाषानुवादः —
यहाँ कोई शङ्का कर सकता है कि तैत्तिरीय उपनिषद् (२.२.३) में कहा गया है — «अन्योऽन्तर आत्मा प्राणमयः» (इसके भीतर दूसरा आत्मा प्राणमय है) ।
यहाँ 'आत्मा' शब्द का प्रयोग जड़ तत्त्व के लिए हुआ है और इसका प्रयोग व्यष्टि जीवात्माओं के लिए भी होता है ।
उसी प्रकार तैत्तिरीय उपनिषद् (२.५.१) में कहा गया है — «अन्योऽन्तर आत्मानन्दमयः» (इसके भीतर दूसरा आत्मा आनन्दमय है) ।
जब 'आत्मा' शब्द इस प्रकार विभिन्न पुरुषों (अन्नमय, प्राणमय, मनोमय, विज्ञानमय आदि) के लिए प्रयुक्त हुआ है, तो यह कैसे कहा जा सकता है कि यहाँ 'आत्मा' शब्द सर्वव्यापी, सर्वज्ञ परम पुरुष भगवान् का ही वाचक है ?
सिद्धान्तभाष्यम् —
अत्रोच्यते — अत्र 'आत्मा' इति शब्दः सर्वव्यापिनं सर्वज्ञं परमपुरुषमेवाभिधत्ते ।
यतः शास्त्रेषु अन्यत्र बहुषु स्थलेषु अयमेव शब्दः परमपुरुषे रूढः प्रसिद्धश्च दृश्यते ।
यथा च श्रुतिशास्त्रे (ऐतरेयोपनिषदि १.१.१) उक्तम् —
«आत्मा वा इदमेक एवाग्र आसीत्» इति ।
सिद्धान्त-भाषानुवादः —
इसके उत्तर में कहते हैं — यहाँ 'आत्मा' शब्द का अर्थ सर्वव्यापी, सर्वज्ञ परमेश्वर (परब्रह्म) ही है ।
ऐसा इसलिए है क्योंकि शास्त्र के अन्य अनेक स्थलों पर इस शब्द का प्रयोग इसी अर्थ में किया गया है ।
उदाहरणार्थ, श्रुतिशास्त्र में कहा गया है — «आत्मा वा इदमेक एवाग्र आसीत्» (सृष्टि के प्रारम्भ में केवल एक अद्वितीय परमेश्वर ही विद्यमान थे) ।
हेतुविचारः (उत्तरात्) —
कथमत्र 'आत्मा' शब्दः परमपुरुषपरक एव ज्ञायते ?
सूत्रकारः स्पष्टयति — 'उत्तरात्' (उत्तरवाक्यपर्यालोचनात्) ।
अस्य पक्षिणः (आनन्दमयस्य रूपकस्य) वर्णनानन्तरं तैत्तिरीयोपनिषदि (२.६.२) इदं वचनमाम्नायते —
«सोऽकामयत । बहु स्यां प्रजायेयेति ।»
हेतु-भाषानुवादः —
यहाँ 'आत्मा' शब्द भगवान् का ही वाचक क्यों है ?
सूत्रकार स्पष्ट करते हैं — 'उत्तरात्' (परवर्ती प्रसंग के कारण) ।
पक्षी-रूपक के वर्णन के पश्चात् तैत्तिरीय उपनिषद् (२.६.२) में यह वचन आता है —
«सोऽकामयत बहु स्यां प्रजायेयेति» (उस परमेश्वर ने सङ्कल्प किया कि मैं बहुत हो जाऊँ, मैं विविध रूपों में प्रकट होऊँ) ।
निष्कर्षः एवं उपसंहारः —
अतः पक्षिरूपकानन्तरं समाम्नातम् इदं वाक्यं दृढं प्रमाणीकरोति यद् आनन्दमयः पक्षी साक्षात् परमपुरुषः परब्रह्मैव, न त्वन्यः कश्चित् ।
तस्मात् पक्षिरूपके वर्णितः आत्मा परमेश्वराद् भिन्नो भवितुं नार्हति ।
अतएव तस्य पक्षिरूपकस्य प्रयोजनं परमेश्वरस्यैव उपासनार्थं ध्यानसौकर्यार्थं च वर्तते ।
एतदेव समुचितं समीचीनं च व्याख्यानमिति सिद्धम् ।
निष्कर्ष-भाषानुवादः —
अतएव पक्षी के रूपक के बाद आने वाला यह वाक्य सिद्ध करता है कि उस वर्णन में उल्लिखित आनन्दमय पक्षी निश्चित रूप से परमेश्वर ही हैं ।
इस प्रकार यह सम्भव नहीं है कि उस रूपक का पक्षी परमेश्वर न हो ।
इसलिए उस रूपक का प्रयोजन केवल परमेश्वर के ध्यान तथा उपासना में सहायता प्रदान करना है ।
यही इसकी सर्वथा युक्तिसङ्गत एवं यथार्थ व्याख्या है ।

Sūtra 18
anvayād iti cet syād avadhāraṇāt
anvayāt—because of the connotation; iti—thus; cet—if; syāt—may be;
avadhāraṇāt—because of the understanding.
If it is said, "This inference cannot be made," then I reply, "It is right, for that is
the understanding here".
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Here someone may object: It is not possible to conclude, merely on the strength
of the following passages, that the word "ātma" here refers to the Supreme
Personality of Godhead. After all, in the previous passages the word "ātmā"
referred to inanimate matter as well as the individual spirit souls.
If this is said, then the sūtra replies: "syāt" (It is right.) This means: It is right
that the word “ātmā" here refers to the all-pervading, all-knowing Supreme
Personality of Godhead. Why is that? The sūtra explains: “avadhāraṇāt" (for that is
the understanding here). In the previous passages the word "ātmā" clearly referred
to the Supreme Personality of Godhead. There it was said (Taittirīya Upaniṣad
2.5.1):
tasmād vā etasmād ātmanaḥ
"The Supersoul is full of bliss. From Him this world has come."
To interpret the word "ātmā" in any other way would do violence to the
meditation described in this passage about the Ānandamaya-puruṣa. In this
passage, passing over the prāṇamaya-puruṣa and the other puruṣas, one comes to
rest at the description of the Ānandamaya-puruṣa, who is certainly the Supreme
Personality of Godhead. As one may point to the star Arundhatī by first pointing
to other stars as reference points, so the description of these other ātmās is meant
to lead the reader to the Ānandamaya-puruṣa, who is the Supreme. Thus the
passages that precede and follow the parable of the bird clearly show that the ātmā
here is the Supreme Personality of Godhead. Thus it is proved without doubt.

Adhikaraṇa 8
The Supreme Personality of Godhead Is the Father
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Here the author of the sūtras begins his description of other qualities of the the
Supreme Lord, such as the Lord's being the father of all.
Viṣaya (the subject to be discussed): In the Śruti-śāstra it is said:
mātā pitā bhrātā nivāsaḥ śaraṇaṁ suhṛd gatir nārāyaṇaḥ
"Lord Nārāyaṇa is our mother, father, brother, home, shelter, friend, and goal."
In the Jitānta-stotra, Chapter One, it is said:
pitā mātā suhṛd bandhur
bhrātā putras tvam eva me
vidyā dhanaṁ ca kāmaś ca
nānyat kiñcit tvaya vinā
"O Supreme Lord, You are my father, mother, friend, kinsman, brother, son,
knowledge, wealth, and desire. I have nothing else but You."
In the Jitānta-stotra, in the middle and end, it is said:
janma-prabhṛti dāso 'smi
śiṣyo 'smi tanayo 'smi te
tvaṁ ca svāmī gurur mātā
pitā ca mama mādhava
"O Lord Mādhava, from the time of my birth I have been Your servant, disciple,
and son. You are my master, guru, mother, and father."
Saṁśaya (doubt): Should the devotees meditate on the Lord as their father, son,
friend, and master, or should they not meditate in that way?

Pūrvapakṣa (the opponent speaks): The Śruti-śāstra explains:
ātmety evopāsīta
"One should worship the Supreme Lord."
That is how one should meditate on the Lord. One should not meditate on Him
as one's father or in these other ways.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 19
kāryākhyānād apūrvam
kārya—result; ākhyānāt—because of the statement; a—like; pūrvam—what was
before.
Because of the description of the result it is like the former.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Here the word "pūrva" means "the previous qualities, such as being full of
bliss". The word “apūrva" means "the qualities, such as being the father, that are
like these previous qualities". The devotees should meditate on these qualities.
Why? The sūtra explains: "kāryākhyānād" (Because of the description of the
result). The result here is the result attained by worshiping the Lord with love.
This is explained in Śvetāśvatara Upaniṣad (5.14):
bhāva-grahyam anīḍākhyam
"The spiritual Supreme Personality of Godhead is attained only by love."
The Supreme Personality of Godhead Himself declares (Śrīmad-Bhāgavatam
3.25.38):
yeṣām ahaṁ priya ātmā sutaś ca

sakhā guruḥ suhṛdo daivam iṣṭam
"Because the devotees accept Me as their friend, their relative, their son,
preceptor, benefactor, and Supreme Deity, they cannot be deprived of their
possessions at any time."*
Therefore, as the devotees meditate on the Lord as full of transcendental bliss,
so they should also meditate on Him as their father or other relative. The idea that
the Śruti-śāstra's declaration "ātmety evopāsīta" (One should worship the Supreme
Lord) means that one should not think of the Lord as one's father has already been
refuted in this book.
Adhikaraṇa 9
One Should Meditate on the Transcendental Form of the Supreme Personality of
Godhead
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Viṣaya (the subject to be discussed): Now begins a discussion of the truth that
one should meditate on the Supreme as having a form. In the Bṛhad-āraṇyaka
Upaniṣad (1.4.7) it is said:
ātmety evopāsīta"
"One should worship the Supreme Lord."
In the Bṛhad-āraṇyaka Upaniṣad (1.4.15) it is also said:
ātmānam eva lokam upāsīta
"Everyone should worship the Supreme Lord."
In the Gopāla-tāpanī Upaniṣad (1.8-10) it is said:
tad u hovāca hairaṇyo gopa-veśaṁ abhrābhaṁ taruṇaṁ kalpa-drumāśritam. tad iha
ślokā bhavanti. sat-puṇḍarīka. . .

"Brahmā said: The Supreme Personality of Godhead is a cowherd boy. His
complexion is like a monsoon cloud. He stays under a desire tree. The following
verses describe Him: His eyes are like lotus flowers. . . "
After thus describing the form of the Supreme Lord, the Gopāla-tāpanī
Upaniṣad (1.10) concludes:
cintayaṁś cetasā kṛṣṇaṁ
mukto bhavati saṁsṛteḥ.
"Meditating on Lord Kṛṣṇa in this way, a person becomes free from the cycle of
repeated birth and death."
Saṁśaya (doubt): Does one attain liberation by worshiping the Lord in His
formless feature or by worshiping the Lord in His feature with a form?
Pūrvapakṣa (the opponent speaks): One should worship the Lord in His
formless feature. Only in that way will one attain liberation. Only by meditating on
the Lord with undivided attention does one attain liberation. Because in the form
of the Lord there are eyes and many other different limbs and features of the Lord
it is not possible to give undivided attention to any of them, and therefore it is not
possible to attain liberation by meditating on the form of the Lord.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 20
samāna evaṁ cābhedāt
samānaḥ—equal sentiment; evam—thus; ca—although; abhedāt—because of
not being different.
Although it is not divided in that way, because of non-difference.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "ca" here means "although". Although the Lord's eyes and other
bodily features and limbs are all different, still they leave the same impression on

मूल संस्कृत उद्धरण (Devanagari Recension of Sanskrit Texts on this Page):

• गोपालतापिन्युपनिषत् (१.१०):

  चिन्तयंश्चेतसा कृष्णं मुक्तो भवति संसृतेः ॥

• ब्रह्मसूत्रम् (३.३.२०):

  समान एवं चाभेदात् ॥ २० ॥

the mind. The features of the Lord are like golden statues, which although present
in a great variety of forms, still, because they are all made of gold, leave the same
impression on the mind. Why is that? the sūtra explains: "abhedāt" (because of
non-difference). This means, "because the Lord's eyes and other features and limbs
are not different from His soul or self". For this reason, by worshiping the form of
the Supreme Lord one attains liberation. If this were not so then the description in
Gopāla-tāpanī Upaniṣad (1.10), “cintayaṁś cetasā kṛṣṇaṁ mukto bhavati
saṁsṛteḥ" (Meditating on the form of Lord Kṛṣṇa in this way, a person becomes
free from the cycle of repeated birth and death.) would not be true. In the Smṛti-
śāstra it is said:
satya-jñānānantānanda-mātraika-rasa-mūrtayaḥ
"The forms of the Supreme Lord are undivided. They are all full of eternity,
knowledge, infinity, and bliss."
In this way it is said that although the Lord's forms present a very wonderful
variety, still They are all one in essence. Although this truth was also described in
sūtra 3.2.14, the merciful teacher of Vedānta repeats the same teaching so this very
difficult topic may be clearly understood.
In this section the truth that one should meditate on all the qualities of the
different forms of the Lord has been explained. Now will be considered the nature
of the qualities the Lord manifests in His āveśa incarnations, where He gives
special powers to certain individual souls. In the Chāndogya Upaniṣad (7.1.1 and
3) it is said:
adhīhi bhagavan iti hopasasāda sanat-kumāraṁ naradas taṁ hovāca. . . taṁ māṁ
bhagavān śokasya pāraṁ tārayatu.
"Nārada approached Sanat-kumāra and said, `O master, please teach me. . . O
master, please take me across this ocean of grief'."
Sanat-kumāra and some other individual spirit souls are śakty-āveśa-avatāras of
the Lord. This means that the Lord has empowered them with knowledge or
certain other virtues. That is why Sanat-kumāra is here addressed as "bhagavān"
(master).
Saṁśaya (doubt): Should one meditate on these great devotees as having all the
transcendental qualities of the Supreme Lord or should one not meditate on them
in that way?
The author of the sūtras here considers this question. First He gives the positive
view.

Sūtra 21
sambandhād evam anyatrāpi
sambandhāt—because of the touch; evam—thus; anyatra—in others; api—also.
Because of His touch it is like this in others also.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
All the qualities of the Lord are present in the four Kumāras and the other
śakty-āveśa-avatāras. Why is that? The sūtra explains: "sambandhāt" (because of
His touch). As fire transforms an iron rod, so the touch of the Supreme Lord
transforms these great devotees.
Now the author of the sūtras gives the negative view.
Sūtra 22
na vāviśeṣāt
na—not; vā—or; aviśeṣāt—because of non-difference.
Or not, because of non-difference.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
One should not meditate on all the qualities of the Supreme Lord being present
in the śakty-āveśa-avatāras. Why is that? The sūtra explains: "aviśeṣāt" (because of
non-difference). This means that even though the Lord has given them special
powers, they remain individual spirit souls. They are not fundamentally different
from other individual spirit souls. The word "vā" (or) here hints that because they
are very dear to the Lord, these souls should be treated with great respect.

Sūtra 23
darśayati ca
darśayati—reveals; ca—and.
It also reveals it.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
This truth is revealed in the Chāndogya Upaniṣad (7.1.3), for Nārada Muni,
who is here seeking the truth, is himself a śakty-āveśa-avatāra. In this way it is
clear that all the qualities of the Lord are not present in the śakty-āveśa-avatāras.
Sūtra 24
sambhṛti-dyu-vyāpty api cātaḥ
sambhṛti—maintenance; dyu—in the sky; vyāpti—spreading; api—also; ca—
and; ataḥ—thus.
Therefore maintenance and being present everywhere in the sky also.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In this sūtra the words "sambhṛti" and "dyu-vyāpti" are brought together in a
samāhāra-samāsa. These two qualities should not be attributed to the śakty-āveśa-
avatāras. The reason has been given in the previous sūtra. The reason is the śakty-
āveśa-avatāras are individual spirit souls (jīvas). In the Eṇāyanīya recension of the
Vedas it is said (Taittirīya Brāhmaṇa 2.4.7.10):
brahma jyeṣṭhā vīryā sambhṛtāni brahmāgre jyeṣṭhaṁ divam ātatāna. brahma
bhūtānāṁ prathamam tu jajñe. tenārhati brahmaṇā spardhitum kaḥ.
"The Supreme Personality of Godhead possesses all powers. The Supreme

Personality of Godhead is present everywhere in the great sky. The Supreme
Personality of Godhead is the first of persons. Who can rival the Supreme
Personality of Godhead?"
In these words the glories of the Supreme Personality of Godhead, beginning
with His maintenance of all and His being present everywhere in the great sky, are
described. These qualities cannot be ascribed to the individual spirit souls, for they
are qualities of the Supreme Personality of Godhead alone.
Now the author of the sūtras gives another reason why these qualities cannot be
ascribed to the individual spirit souls.
Sūtra 25
puruṣa-vidyāyām iva cetareṣām anāmnānāt
puruṣa—of the Supreme Personality of Godhead; vidyāyām—in the knowledge
(the Puruṣa-sūkta prayers); iva—like; ca—also; itareṣām—of others; anāmnānāt—
because of not being mentioned.
It is taught of the Supreme Personality of Godhead in the Puruṣa-sūkta prayers,
and it is not mentioned of others.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the descriptions of the four Kumāras and other śakty-āveśa-avatāras there is
no description of their being the creator and controller of all or of having other
qualities that belong to the Supreme Lord alone. For this reason all the qualities of
the Supreme Lord should not be ascribed to them. Giving an example of the
difference between the individual souls and the Supreme Lord, the sūtra explains:
"puruṣa-vidyāyām" (It is taught of the Supreme Personality of Godhead in the
Puruṣa-sūkta prayers). The word "ca" (and) here hints, "and in the Gopāla-tāpanī
Upaniṣad and other scriptures also". These qualities of the Lord are mentioned in
the descriptions of the Lord in these places but they are not mentioned in the
descriptions of Kumāras and other śakty-āveśa-avatāras.
The śakty-āveśa-avatāras may be compared to iron rods heated by a fire. As iron
rods heated by a fire have two natures, so the śakty-āveśa-avatāras may have two
natures also. One nature is like the heat generated by the fire. That nature is the
specific qualities with which the Lord has empowered the śakty-āveśa-avatāra.
They who meditate on these qualities in the śakty-āveśa-avatāra may thus meditate
on all the qualities of the Supreme Lord. The other nature is like the iron rod itself.
That is the nature of the individual spirit soul who is empowered to be a śakty-

āveśa-avatāra. They who meditate on his qualities may not ascribe to him all the
qualities of the Supreme. However, they may meditate on the śakty-āveśa-avatāra's
possessing the qualities of a great devotee, such as his being very dear to the
Supreme Personality of Godhead.
Because He dearly loves them, the Lord accepts the śakty-āveśa-avatāra devotees
as His personal associates. That is why in the Śrīmad-Bhāgavatam and other
scriptures these great devotees are respectfully addressed as "bhagavān" (lord).
However, because they are individual spirit souls, the śakty-āveśa-avatāras are all
humble and lowly in comparison to the Supreme Personality of Godhead Himself.
This is the proper understanding of their nature.
Adhikaraṇa 10
The Ferocity of the Supreme Personality of Godhead
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
It has been said that one should meditate on the Supreme, especially by
thinking of the Lord's qualities as described in one's own branch of the Vedas.
However, it is said that they who desire liberation should not meditate on certain
of the Lord's qualities. In the Atharva Veda (8.3.4 and 17) it is said:
agne tvaṁ yātudhānasya bhindi
"O fiery Lord, please cut Yātudhāna into pieces!"
and
taṁ pratyañcam arciṣā bidhya marma
"O Lord, with Your flames please break open Yātudhāna's heart!"
Saṁśaya (doubt): Should one meditate on the Lord as one who cuts others to
pieces, or should one not meditate on Him in this way?
Pūrvapakṣa (the opponent speaks): Because the Lord becomes violent only to
stop the demons, therefore it is proper to meditate on the Lord in this way.

सिद्धान्तः (निष्कर्षः)
निम्नलिखित शब्दों में सूत्रकार अपना सिद्धान्त प्रस्तुत करते हैं —
सूत्र २६
वेधाद्यर्थभेदात् ॥ २६ ॥
पदच्छेदः एवं पदार्थः —
वेध — छेदन, विदारण अथवा हिंसन; आदि — इत्यादि कर्म; अर्थ — फल; भेदात् — भिन्न होने के कारण।
सूत्रार्थः —
फल का भेद होने के कारण (भगवदुपासना में) छेदन-विदारण आदि आभिचारिक/हिंसक भावों का ग्रहण नहीं होता।
श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् —
अत्र 'न' इति अनुवर्तते। भगवदुपासने शत्रूणां वेध-विदारणादिकं न ग्राह्यम्।
कुतः? 'अर्थभेदात्'। अर्थ्यते प्रार्थ्यत इत्यर्थः फलम्, तस्य भेदात्।
आभिचारिकमन्त्राणां फलं हि शत्रुवधादिकं हिंसालक्षणम्, भगवदुपासनायास्तु फलं भगवत्प्रीतिलक्षणं कैङ्कर्यम्।
साधवः खलु हिंसादि-दोषान् विहाय भगवन्तं भजन्ते।
तथा चोक्तं भगवता (भगवद्गीता १३।८) —
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥
"मानशून्यता, दम्भहीनता, अहिंसा, क्षमाशीलता, सरलता... यह सब ज्ञान कहा जाता है।"
तथा श्रीमद्भागवतेऽपि भगवद्वचनम् (श्रीमद्भागवतम् ११।१०।४) —
निवृत्तं कर्म सेवेत प्रवृत्तं मत्परस्त्यजेत् ।
जिज्ञासायां संप्रवृत्तो नाद्रियेत् कर्मचोदनाम् ॥
"मेरे परायण भक्त को चाहिए कि वह काम्य/सकाम (प्रवृत्त) कर्मों का सर्वथा त्याग करे तथा निष्काम (निवृत्त) धर्म का ही आचरण करे।"
भावार्थ (हिन्दी अनुवाद) —
इस सूत्र में पूर्वसूत्र से 'न' की अनुवृत्ति समझनी चाहिए।
उपासक को चाहिए कि वह भगवान् का चिन्तन दूसरों को काटने, मारने अथवा दण्ड देने वाले हिंसक रूप में न करे।
ऐसा क्यों? क्योंकि सूत्र कहता है — 'अर्थभेदात्' अर्थात् फल में भिन्नता होने के कारण।
यहाँ 'अर्थ' शब्द का तात्पर्य 'फल' से है।
शुद्ध भक्त हिंसा तथा अन्य तामसिक प्रवृत्तियों का परित्याग करते हैं;
अतः अभिचार-सम्बन्धी वेधनादि मन्त्रों का उपासना में समावेश नहीं हो सकता।

Adhikaraṇa 11
Meditation on the Supreme Personality of Godhead
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Viṣaya (the subject to be discussed): In the Śvetāśvatara Upaniṣad (1.11) it is
said:
jñātvā devaṁ sarva-pāśāpahāniḥ
kṣīṇaiḥ kleśair janma-mṛtyu-prahāniḥ
tasyābhidhyānāt tṛtīyaṁ deha-bhede
viśvaiśvaryaṁ kevala āpta-kāmaḥ
"By understanding the Supreme Personality of Godhead, a person becomes free
from all material bondage, his sufferings perish, and he escapes the cycle of
repeated birth and death. By meditating on the Supreme Lord, when one is finally
separated from the material body he enters the opulent spiritual world and attains
a spiritual body where all his desires are fulfilled."
This verse means that by understanding the Supreme Personality of Godhead a
person cuts the ropes of false possessiveness that make him think that his body,
house, and other things are all his property. Here the scripture glorifies knowledge
of the Lord, saying that knowledge destroys the sufferings of repeated birth and
death. By understanding the Lord and always meditating on Him, a person
becomes free of both gross and subtle material bodies, travels beyond Candraloka
and Brahmaloka, and enters the third realm, the realm of the Supreme Personality
of Godhead. What is that realm of the Lord like? The scripture explains: it is
"viśvaiśvarya" (full of spiritual opulences), it is "kevala" (untouched by matter),
and it is "āpta-kāma" (all desires are fulfilled there). Here it is clearly said that this
abode is attained by understanding the truth of the Supreme Personality of
Godhead, truth taught in the revealed scriptures.
Saṁśaya (doubt): Is meditation mandatory or optional?
Pūrvapakṣa (the opponent speaks): Meditation is mandatory, for it increases
faith and thus fixes the mind on the Lord.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.

Sūtra 27
hānau tūpāyana-śabda-śeṣatvāt kuśācchanda-stuty-upagānavat tad uktam
hānau—in destruction; tu—indeed; upāyana—approaching; śabda—statement;
śeṣatvāt—because of being a supplement; kuśa—kuśa grass; ācchanda—according
to desire; stuti—prayer; upagāna—song; vat—like; tat—that; uktam—said.
But in liberation because of approaching, because of the Śruti-śāstra, and
because of the means to the end it is like voluntary kuśa grass, prayers and hymns.
This is said.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) is used here to begin the refutation of the opponent's
argument. When, by understanding the truth of the Supreme Personality of
Godhead, a person becomes free from the ropes of matter, such a wise devotee falls
in love with the Supreme Personality of Godhead. In that condition he
spontaneously meditates on the qualities of the Lord as they are described in the
revealed scriptures. He does this as a person voluntarily takes kuśa grass, recites
prayers, and sings hymns. As a student, when his daily studies are completed, may
of his own accord take kuśa grass in his hand and then recite prayers and sing
hymns, so the liberated souls of their own accord meditate on the Supreme
Personality of Godhead.
This is hinted by the use of the word "abhidhyāna". The reason for this is given
in the word "upāyana" (he has approached the Supreme Lord). The word
"upāyana" means that he loves the Lord and he has approached the Lord. The
word "śabda" means "words of instruction". The word "śeṣatvāt" means "because
all these words are the means to attain a specific end". This is described in Bṛhad-
āraṇyaka Upaniṣad (4.4.21):
tam eva dhīraḥ . . . .
"A wise man, aware of the Lord's true nature, should engage his intelligence in
the Lord's service. He should not meditate on other things. He should not waste
many words speaking of other things."
In Śrīmad-Bhāgavatam (3.9.41) the Lord Himself says:
pūrtena tapasā yajñair

dānair yogaiḥ samādhinā
brāhmaṁ niḥśreyasaṁ puṁsāṁ
mat-prītis tattvavin-matam
"It is the opinion of expert transcendentalists that the ultimate goal of
performing all traditional good works, penances, sacrifices, charities, mystic
activities, trances, etc., is to invoke My satisfaction."*
For this reason the liberated souls of their own accord meditate on the Lord.
That is the meaning. It is very difficult to understand the truth by studying the
difficult Vedas and following the difficult path of logic, for there are many
branches of the Vedas and many complicated arguments in logic. One whose heart
is softened with love for the blissful Supreme Lord is not attracted to follow the
path of the Vedas or the path of logic, for these paths only make the heart harder
and harder. There are times, however, where these two paths can be employed to
increase one's love and devotion to the Lord.
In the following words the author of the sūtras gives the reason and evidence
for all of this.
Sūtra 28
sāmparāye tartavyābhāvāt tathā hy anye
sāmparāye—in love for the Supreme Personality of Godhead; tartavya—of
bondage; abhāvāt—because of the non-existence; tathā—so; hi—indeed; anye—
others.
When there is love for the Supreme Personality of Godhead, because of the
absence of bondage. So the others indeed.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "sāmparāya" here means "the Supreme Personality of Godhead"
because all truths meet in Him. "Sāmparāya" is therefore said to mean "love for the
Supreme Personality of Godhead". This word is formed by adding the affix "aṇ"
(Pāṇini's Aṣṭādhyāyī 4.4.21). For one who loves the Lord meditation on the Lord
is spontaneous and not ordered by rules. Why is that? The sūtra explains:
“tartavyābhāvāt" (because of the absence of bondage). This means, "because there
is nothing to cross beyond" or “because there are no ropes of bondage that must be
severed". The Vājasaneyīs (Bṛhad-āraṇyaka Upaniṣad 4.4.21) explain:

tam eva dhīro vijñāya prajñāṁ kurvīta brāhmaṇaḥ. nānudhyāyed bahūn śabdān
vāco viglāpanaṁ hi tat.
"A wise man, aware of the Lord's true nature, should engage his intelligence in
the Lord's service. He should not meditate on other things. He should not waste
many words speaking of other things."
The Lord Himself explains (Śrīmad-Bhāgavatam 11.20.31):
tasmād mad-bhakti-yuktasya
yogino vai mad-ātmanaḥ
na jñānaṁ na ca vairāgyaṁ
prāyaḥ śreyo bhaved iha
"For one who is fully engaged in My devotional service, whose mind is fixed on
me in bhakti-yoga, the path of speculative knowledge and dry renunciation is not
very beneficial."*
Adhikaraṇa 12
The Way to Attain Liberation
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Thus it has been explained that one should worship and meditate on the Lord
as a person who possesses qualities. Now will be described two different ways to
worship the Lord. In the Gopāla-tāpanī Upaniṣad it is said:
tad u hovāca hairanyo gopa-veśaṁ abhrābham. . .
"Brahmā said: The Supreme Lord appears like a cowherd boy, and His
complexion is like a monsoon cloud."
In the Rāma-tāpanī Upaniṣad it is said:

प्रकृत्या सहितः श्यामः . . .
"कुण्डलों और मणियों के हार से विभूषित, श्यामवर्ण,
पीतवस्त्रधारी, मस्तक पर जटाजूट धारण किये हुए, शान्त स्वरूप द्विभुज भगवान् राम
भगवती सीता के सहित विराजमान हैं।"
बृहदारण्यक उपनिषद् (४.४.२२) में कहा गया है:
स वा अयमात्मा सर्वस्य वशी सर्वस्येशानः।
"वह यह परमात्मा ही सबका नियन्ता, सबका स्वामी और सबका वशी है।"
भगवान् के माधुर्य का ध्यान करने से भगवान् की प्राप्ति होती है। यह मार्ग
'रुचि-भक्ति' (रागानुगा भक्ति का मार्ग) कहलाता है। भगवान् के ऐश्वर्य तथा
महिमा का ध्यान करने से भी भगवान् की प्राप्ति होती है। यह मार्ग 'विधि-भक्ति'
(विधि-विधानों एवं नियमों के अनुशीलन का मार्ग) कहलाता है।
संशय: इन दोनों प्रकार के ध्यानों में से कौन-सा श्रेष्ठ है?
पूर्वपक्ष: चूँकि इन दोनों प्रकार के ध्यानों का फल अनिश्चित है,
अतः किसी को भी इनमें से किसी एक के भी अनुष्ठान की इच्छा नहीं करनी चाहिए।
सिद्धान्त: निम्नलिखित वचनों में सूत्रकार (भगवान् बादरायण) अपना
सिद्धान्त प्रतिपादित करते हैं—
सूत्र २९
छन्दत उभयाविरोधात् ॥ २९ ॥
छन्दतः — स्वेच्छा से; उभय — दोनों में; अविरोधात् — विरोध का अभाव होने से / कोई
विरोध न होने के कारण।
भगवदिच्छा से (ऐसा नहीं है), क्योंकि इन दोनों में कोई विरोध नहीं है।
श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य तात्पर्य
जिस प्रकार मेंढक दूर से कूदता है (मण्डूकप्लुति न्याय से), उसी प्रकार सूत्र २२ से 'न' पद की
इस सूत्र में अनुवृत्ति लानी चाहिए। यहाँ 'छन्दतः' शब्द का अर्थ है, "परमेश्वर की...

Lord's will the way of devotion is divided into two paths". How is that? The sūtra
explains: "ubhayāvirodhāt" (for in these two there is no contradiction). This
means that the descriptions of these two paths do not exclude each other. This is
the meaning. The beginningless and eternally perfect way of devotion flows like a
heavenly Ganges river from the Lord's personal associates to the newest beginners
in devotional service. Lord Hari wishes that all the spirit souls in the material
universes associate with His devotees and voluntarily follow the path of devotion
to Him. By following that path they can attain Him. To attain this end one should
seek the mercy of a kind madhyama-adhikārī devotee. The madhyama-adhikārī
devotee is described in the following words:
īśvare tad-adhīneṣu
bāliśeṣu dviṣatsu ca
prema-maitrī-kṛpāpekṣā
yaḥ karoti sa madhyamaḥ
"A person who loves the Supreme Lord, befriends the devotees, is merciful to
the people in general, and ignores the demons, is a madhyama-adhikārī devotee of
the Lord."
In this way it is clearly shown that Lord Hari is not cruel, unfair, or unkind.
Sūtra 30
gater arthavattvam ubhayathānyathā hi virodhaḥ
gateḥ—of the goal; arthavattvam—attainment; ubhayathā—on both; anyathā—
otherwise; hi—indeed; virodhaḥ—contradiction.
In both ways the goal is attained, for otherwise there would certainly be a
contradiction.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Both paths lead to the goal. By the path of meditating on the Lord's sweetness
and also by the path of meditating on the Lord's glory and opulence, one may
attain the goal. The word "artha" here means "the goal of life". The attainment of
the Supreme Personality of Godhead is the highest goal of life. That is the
meaning. To say this is not so is to contradict the scriptural texts that describe
these two paths. The word "hi" (certainly) in this sūtra is evidence that both paths

are equal. One cannot quote sūtra 3.3.6 to say that the methods of these two paths
should be combined. These two paths are like the path of the ekāntī devotees, who
do not wish to see in the Lord qualities other than those manifested by the Lord's
form they have chosen to worship. This will be described in sūtra 3.3.56.
Adhikaraṇa 13
The Path of Spontaneous Love
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Viṣaya (the subject to be discussed): Here the author of the sūtras proves that
ruci-bhakti (the path of spontaneous love) is the best.
Saṁśaya (doubt): Who is best: one who follows the path of spontaneous love
(ruci-bhakti) or one who follows the path of following rules and regulations
(vidhi-bhakti)?
Pūrvapakṣa (the opponent speaks): Because he carefully follows all the rules,
one on the path of vidhi-bhakti is the best.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 31
upapannas tal-lakṣaṇārthopalabdher lokavat
upapannaḥ—best; tat—of that; lakṣaṇa—characteristic; artha—of the goal;
upalabdheḥ—because of attainment; loka—in the world; vat—like.
It is best, because of attainment of the goal that is He who has that nature, as in
the world.
Purport by Śrīla Baladeva Vidyābhūṣaṇa