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

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

A person who worships Lord Hari by following the path of ruci-bhakti is the
best, or is the one who has attained the goal of life. Why is that? The sūtra
explains: "tal-lakṣaṇārthopalabdheḥ" (for it brings the goal that is He who has that
nature). The phrase "He who has that nature" here means, "He who loves His
devotees". This refers to the Supreme Personality of Godhead when He manifests
His quality of sweetness. Here the word "upalabdheḥ" means “because of
independently attaining".
Then the author clarifies this by giving an example: “lokavat" (as in the world).
The Lord is like a great king who himself comes under the control of an expert
and devoted servant. This nature of the Lord does not in any way diminish His
supreme independence. This is so because the Lord's being controlled by the love
of His devotees is actually a great virtue on His part. This is the meaning.
The Supreme Personality of Godhead is attracted by the love of His devotees,
and He reveals His own sweetness to the devotees that love Him. Seeing His
sweetness, the devotees love Him all the more, and they respond by offering
themselves to the Lord. The Lord accepts this offering, and by doing that, He sells
Himself to His devotees in exchange for their love.
In this way the Lord makes His devotees very exalted and important so they can
directly associate with the Lord. Without this it would not be possible for the
devotees to see the Lord and associate with Him. Śrīmān Śukadeva Gosvāmī
explains (Śrīmad-Bhāgavatam 10.9.21):
nāyaṁ sukhāpo bhagavān
dehināṁ gopikā-sutaḥ
jñānināṁ cātma-bhūtānāṁ
yathā bhaktimatām iha
"The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is
acessible to devotees engaged in spontaneous loving service, but He is not as easily
acessible to mental speculators, to those striving for self-realization by severe
austerities and penances, or to those who consider the body the same as the self."*
Although the Lord is controlled by all His devotees, He especially places
Himself under the control of the devotees filled with spontaneous love for Him.
Therefore the path of spontaneous love (ruci-bhakti) is the best of all paths and
the devotees who follow this path are the best of all devotees.
Adhikaraṇa 14
The Methods of Devotional Service

श्रील बलदेव विद्याभूषण विरचित भूमिका
विषयः अब सूत्रकार यह दर्शाते हैं कि भक्ति दो प्रकार की होती है—एकाङ्गी और अनेकाङ्गी। अथर्ववेदीय गोपालतापनी उपनिषद् के प्रथम अध्याय में अष्टादशाक्षर-मन्त्र का निरूपण करते हुए कहा गया है (१.६)—
यो ध्यायति रसयति भजति सोऽमृतो भवति ॥
"जो परमेश्वर का ध्यान करता है, उनका रस-आस्वादन (कीर्तन/गुणगान) करता है तथा उनका भजन करता है, वह अमृत (मुक्त) हो जाता है।"
संशयः क्या इन तीनों में से किसी एक ही अङ्ग के अनुष्ठान से मुक्ति प्राप्त हो सकती है, अथवा इन तीनों का एक साथ अनुष्ठान करना अनिवार्य है?
पूर्वपक्षः उपनिषद् इन तीनों का नामोल्लेख करती है और उनके उपरान्त कहती है कि साधक अमृत हो जाता है। अतः मुक्ति प्राप्त करने के लिए तीनों का ही अनुष्ठान अनिवार्य है।
सिद्धान्तः इस विषय में सूत्रकार निम्नलिखित शब्दों में अपना सिद्धान्त प्रतिपादित करते हैं—
सूत्र ३२
अनियमः सर्वेषामविरोधाच्छब्दानुमानाभ्याम् ॥ ३२ ॥
पदार्थः अनियमः — कोई नियम (बाध्यता) नहीं है; सर्वेषाम् — सभी के (एकत्र अनुष्ठान का); अविरोधात् — क्योंकि विरोध का अभाव है; शब्दानुमानाभ्याम् — श्रुति और स्मृति के प्रमाणों से।
अनुवाद: उन सभी के एकत्र अनुष्ठान का कोई निश्चित नियम नहीं है, क्योंकि श्रुति-शास्त्र और स्मृति-शास्त्र के वचनों से इसमें कोई विरोध नहीं है।
श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य
ऐसा कोई नियम नहीं है कि मुक्ति-लाभ के लिए ध्यान, रस-आस्वादन (कीर्तन) तथा भजन—इन तीनों का ही अनुष्ठान किया जाए। इनमें से किसी एक का भी अनुष्ठान मुक्ति प्रदान करने में समर्थ है।
ऐसा क्यों? सूत्र कहता है—"शब्दानुमानाभ्याम्"। इसका अभिप्राय है—"श्रुति और स्मृति के साथ कोई विरोध न होने के कारण।" आगे चलकर गोपालतापनी उपनिषद् में...

Upaniṣad (1.10) it is said:
cintayaṁś cetasā kṛṣṇaṁ
mukto bhavati saṁsṛteḥ
"By meditating on Lord Kṛṣṇa a person becomes liberated from the cycle of
repeated birth and death."
In the Gopāla-tāpanī Upaniṣad (1.12) it is also said
pañca-padaṁ pañcāṅgaṁ japan dyāvābhūmī sūryācandramasau sāgnī
"By chanting these five names one attains the Supreme Personality of Godhead,
whose potencies are manifested as the heavenly planets, the earth, the sun, the
moon, and fire."
In Śrīmad-Bhāgavatam (12.3.51) it is said:
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet
"Simply by chanting the Hare Kṛṣṇa mahā-mantra one can become free from
material bondage and be promoted to the transcendental kingdom."*
It is also said:
eko 'pi kṛṣṇāya kṛtaḥ pramāṇo
daśāśvamedhāvabhṛthair na tulyaḥ
daśāśvamedhī punar eti janma
kṛṣṇa-pramāṇī na punar-bhavāya
"Ten aśvamedhāvabhṛthas are not equal to once bowing down before Lord
Kṛṣṇa. One who performs ten aśvamedhas again takes birth. One who bows before
Lord Kṛṣṇa never takes birth again."
These passages do not in any way oppose the statement of Gopāla-tāpanī
Upaniṣad 1.6. If this were so then each scriptural statement affirming that
liberation is attained by performing a certain kind of devotional service would
have to be rejected. Therefore the statement of Gopāla-tāpanī Upaniṣad (1.6), "He
becomes liberated" must be considered to be connected individually to each of the

statements, "He who meditates on the Supreme Personality of Godhead," "He who
glorifies the Supreme Personality of Godhead", and “He who worships the
Supreme Personality of Godhead".
The meaning here is, "If even only one of the many kinds activities of
devotional service brings liberation, then how much more effectively will the
performance of many kinds of activities in devotional service bring one to
liberation?" This is a hint pointing to the nine activities of devotional service,
beginning with hearing and chanting about the Lord.
Here someone may object: Is it not so that the Śruti-śāstras teach that liberation
is attained by meditation alone? In the Bṛhad-āraṇyaka Upaniṣad (4.5.6 and 2.4.5)
it is said:
ātmā vā are draṣṭavyaḥ
"In a trance of meditation one should gaze on the Supreme Personality of
Godhead."
Therefore how can it be said that liberation is attained by other methods, such
as chanting the glories of the Lord?
To this I reply: Chanting the glories of the Lord and the other activities of
devotional service are woven together with meditation on the Lord. They are not
separate. Therefore when one chants the Lord's glories or performs other activities
of devotional service, meditation on the Lord is also present, and when one
meditates on the Lord, chanting the Lord's glories and the other activities of
devotional service are also present.
Here someone may object: It is not correct to say that one can attain liberation
simply by understanding the truth about the Supreme Personality of Godhead.
Although they are perfect in knowledge of the Lord, Brahmā, Śiva, Indra, and the
other demigods still remain in the material world. Indeed it is even seen that
sometimes they oppose the Lord's desires.
If this is said, then the author of the sūtras gives the following reply.
Sūtra 33
yāvad-adhikāram avasthitir ādhikārikāṇām
yāvat—as long as; adhikāram—the post; avasthitiḥ—the situation;
ādhikārikāṇām—of they who hold the posts.

The office-holders stay for the duration of their terms in office.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
We do not say that everyone who has perfect knowledge of the Supreme
Personality of Godhead at once attains liberation. However, their accumulated past
karma is all destroyed by their knowledge of the Lord, and their present actions
also bear no karmic result. When the term of life in their present body is
exhausted, then they will attain liberation. Because they hold posts in the
management of the universe, Brahmā and the other demigods do not become
liberated until their terms of office expire. This is so even though their past and
present karmic reactions are already destroyed.
When their terms of office expire, then they become liberated and enter the
supreme abode of the Lord. This should be understood. The demigod Indra and
the others like him that have relatively short terms of office go, at the end of their
terms, to the demigod Brahmā, whose term of office is much longer. When Brahmā
attains liberation they all attain liberation with him. The author of the sūtras will
describe this later in this book (4.3.10).
As for the demigods opposing the Lord's desires, they do this only in
conformance with His wish, and in order to assist the Lord's pastimes. These
demigods may appear to be materialists engaged in sense gratification, but that is
only a false show. In truth they are transcendentalists fixed in knowledge of the
Supreme Personality of Godhead. Therefore, when their terms of office expire,
they all attain liberation. Of this there is no doubt.
Adhikaraṇa 15
Meditation on the Qualities

॥ अथ तृतीयोऽध्यायः - तृतीयः पादः ॥
॥ अक्षराधिक्षेपाधिकरणम् (अक्षरध्यधिकरणम्) ॥
श्रुति-प्रमाणम् (बृहदारण्यकोपनिषत् ३.८.८) —
"एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घम्..."
हिन्दी अनुवाद: "हे गार्गि! ब्रह्मवेत्ता ब्राह्मण जिसे 'अक्षर' कहते हैं, वह परमब्रह्म न स्थूल है, न सूक्ष्म, न छोटा है और न बड़ा।"
तथा चोक्तम् (मुण्डकोपनिषत् १.१.५-६) —
"अथ परा यया तदक्षरमधिगम्यते। यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णमचक्षुःश्रोत्रम्..."
हिन्दी अनुवाद: "परा विद्या वह है जिससे उस अक्षरब्रह्म का साक्षात्कार होता है। वह अदृश्य, अग्राह्य, गोत्र-रहित, वर्ण-रहित तथा चक्षु एवं श्रोत्र से रहित है।"
वह परमेश्वर न कभी क्षीण होता है और न कभी विनष्ट होता है। वह न देखा जा सकता है और न पकड़ा जा सकता है। उसका कोई कुल अथवा जाति नहीं है, न ही उसका शब्दों द्वारा पूर्ण निरूपण सम्भव है। नेत्र और कर्ण उसे नहीं जान सकते।
संशयः — क्या भगवान् के ये नकारात्मक अथवा निषेधात्मक धर्म (जैसे अक्षरत्व, अस्थूलत्व, अनणुत्व आदि) उनके प्रत्येक ध्यान (उपासना) में सम्मिलित किए जाने चाहिए, अथवा प्रत्येक ध्यान में इनका समावेश नहीं होना चाहिए?
पूर्वपक्षः — पूर्वपक्ष का कथन है कि सूत्र ३.३.२० में कहा गया है:
"समान एवं चाभेदात्" (ब्रह्मसूत्र ३.३.२०)
अर्थ: "यद्यपि वह भिन्न प्रतीत होता है, तथापि अभेद होने के कारण वह समान ही है।"
इन वचनों से यह समझा जाता है कि परमेश्वर निश्चित रूप से सविशेष/साकार स्वरूप से युक्त हैं। अतः पूर्वोक्त निषेध-परक वर्णन (कि वे न स्थूल हैं, न सूक्ष्म हैं) साकार रूप वाले परमेश्वर के ध्यान का अङ्ग नहीं माना जा सकता।
सिद्धान्तः — इस संशय के समाधान हेतु सूत्रकार भगवान् बादरायण अपना निश्चित मत प्रस्तुत करते हैं:
॥ सूत्र ३४ ॥
अक्षरधियां त्ववरोधः सामान्यतद्भावाभ्यामौपसदवत्तदुक्तम् ॥ ३४ ॥
पदच्छेद एवं पदार्थ:
अक्षर — अविनाशी परमब्रह्म की;
धियाम् — बुद्धियों का (निषेधात्मक गुणों के चिन्तन का);
तु — किन्तु;
अवरोधः — उपसंहार (सर्वत्र ध्यान में ग्रहण/समावेश);
सामान्य — सर्वत्र ब्रह्म के विशेषणों की समानता से;
तद्भावाभ्याम् — और उसी ब्रह्म का भाव (स्वरूप) होने के कारण;
औपसदवत् — उपसद्-सम्बन्धी मन्त्र के समान;
तत् — वह नियम;
उक्तम् — पूर्वमीमांसा में प्रतिपादित किया गया है।
सूत्रार्थ एवं व्याख्या:
किन्तु अक्षरब्रह्म-सम्बन्धी निषेध-परक बुद्धियों (अस्थूलत्व, अनणुत्व आदि धारणाओं) का सभी ब्रह्मविद्याओं में समावेश (अवरोध) होता है,
क्योंकि सभी उपासनाओं में ज्ञेय ब्रह्म का स्वरूप 'समान' है और वे सभी धर्म उसी 'तद्भाव' (एक ही परब्रह्म के स्वरूप) को स्पष्ट करते हैं।
जिस प्रकार जामदग्न्य अहीन-सत्र में पुरोडाश-प्रदान काल में पठनीय उपसद्-मन्त्र अन्य वेदों के कर्मकाण्ड में भी ग्रहण किए जाते हैं—जैसा कि पूर्वमीमांसा (३.३.९) में कहा गया है—
ठीक उसी प्रकार सभी उपासनाओं में अक्षर-ब्रह्म के निषेधात्मक गुणों का चिन्तन अनिवार्य रूप से ग्राह्य है।

Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) here begins the refutation of the opponent's argument.
The idea that the imperishable Lord is neither great nor small should be included
in all meditations on Him. Why is that? The sūtra explains: "Because He has the
same qualities." The Kaṭha Upaniṣad (1.2.15) explains:
sarve vedā yat-padam āmananti
"All the Vedas glorify the Supreme."
The worshipable Supreme is always the same. Therefore these features are
present even though He has a form. Therefore the qualities like being neither great
nor small are also present in the Lord's form. This is the meaning. Śvetāśvatara
Upaniṣad (1.11) affirms that by understanding the Supreme Personality of
Godhead one attains liberation. The knowledge here is knowledge of the Supreme
as an extraordinary being, not as an ordinary being. To posit anything else is
illogical and an insult to the Supreme. Therefore the qualities like being neither
great not small should be included with the qualities like being all-pervading, all-
knowing, and full of bliss. In this way there is the knowledge that the Supreme is
an extraordinary being. From this it may be inferred that the Supreme is different
from all other persons. In this way it is proved that the form of the Supreme is free
from anything that is bad or to be rejected. In Śrīmad-Bhāgavatam (8.3.24) it is
said:
sa vai na devāsura-martya-tiryaṅ
na strī na ṣaṇḍo na pumān na jantuḥ
nāyaṁ guṇaḥ karma na san na cāsan
niṣedha-śeṣo jayatād aśeṣaḥ
"He neither demigod nor demon, neither human nor bird nor beast. He is not
woman, man, nor neuter, nor is He an animal. He is not a material quality, a
fruitive activity, a manifestation or nonmanifestation. He is the last word in the
discrimination of `not this, not this,' and He is unlimited. All glories to the
Supreme Personality of Godhead."*
Prayed to with these words, which describe a being neither great nor small, the
Supreme Personality of Godhead personally appeared in His transcendental form, a
form that must be the same as the being described in these prayers. That
appearance is described in Śrīmad-Bhāgavatam (8.3.30):