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

world. That is the meaning. In the Nārāyaṇa Tantra it is said:
sāmānya-darśanāl lokā
muktir yogyātma-darśanāt
"By seeing the Supreme Lord with ordinary vision one attains the higher
material worlds. By seeing the Lord with spiritual vision one attains liberation."
This is the meaning here. There are two ways of seeing. One is covered by
matter and the other is not covered by matter. The first way of seeing the Supreme
Personality of Godhead is attained by many pious deeds. It brings one to
Svargaloka and the other higher material planets.
The second way of seeing the Supreme Personality of Godhead is attained by
understanding the truth of the Supreme Personality of Godhead. This way of
seeing destroys the subtle material body (of mind, intelligence and false ego), gives
one a spiritual body filled with bliss, and makes one a dear associate of the Lord.
In this way it brings liberation. In this way everything is explained.
The sages say that they who are killed by the Lord see the Lord at the moment
of their death and in this way they also become liberated. This occurs because the
splendor of the Lord's cakra or other weapon destroys their subtle material body
(of mind, intelligence, and false ego). It should be understood that by seeing the
Lord these persons attain love for Him. To say otherwise would contradict many
statements of the scriptures.
Adhikaraṇa 26
How to Attain Liberation
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
This section is begun to give firm proof that by seeing the Lord with eyes of
spiritual knowledge, one attains liberation. In the Muṇḍaka Upaniṣad (3.2.3) and
Kaṭha Upaniṣad (1.2.23) it is said:
nāyam ātmā pravacanena labhyo
na medhayā na bahunā śrutena
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanuṁ svām

श्रुति-वचन (मुण्डक उपनिषद् ३.२.३):
"नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम्॥"
हिन्दी अनुवाद: "यह परमात्मा न तो व्याख्यानों से प्राप्त होता है, न विशाल बुद्धि से और न बहुत सुनने से ही। वह केवल उसी के द्वारा प्राप्त होता है जिसका वह स्वयं वरण करता है; उसके सम्मुख यह परमात्मा अपने स्वरूप को प्रकट कर देता है।"
संशय: क्या भगवान् केवल अपनी स्वेच्छा (वरण) से ही प्रकट होते हैं, अथवा किसी साधक की अनन्य भक्ति और भौतिक वैराग्य के कारण प्रकट होते हैं?
पूर्वपक्ष: भगवान् केवल इसलिए प्रकट होते हैं क्योंकि वे अपनी इच्छा से चुनते हैं, क्योंकि शास्त्र ऐसा ही प्रतिपादित करता है।
सिद्धान्त: इस संशय के निवारणार्थ सूत्रकार अपना सिद्धान्त प्रस्तुत करते हैं—
ब्रह्मसूत्र (वेदान्त-सूत्र) ३.३.५४
परेण च शब्दस्य ताद्विध्यं भूयस्त्वात्त्वनुबन्धः ॥ ५४ ॥
पदच्छेद एवं शब्दार्थ:
परेण — परवर्ती (उत्तर) श्रुति-वचन के द्वारा;
च — भी;
शब्दस्य — श्रुति-शब्द का;
ताद्विध्यम् — वैसा ही भाव/अर्थ (तथाविधत्व);
भूयस्त्वात् — बाहुल्य/प्राधान्य होने से;
तु — वास्तव में;
अनुबन्धः — सम्बन्ध (साधन का अनुषङ्ग)।
सूत्रार्थ:
परवर्ती वचन से भी शब्द का वही अर्थ सिद्ध होता है। भक्ति की अधिकता एवं प्राधान्य होने के कारण ही भगवान् का यह वरण-सम्बन्ध घटित होता है।
श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्य (तात्पर्य):
यहाँ यह जो कहा गया है कि 'जिसका वे वरण करते हैं, उसी को प्राप्त होते हैं'—यह कथन वस्तुतः इस तथ्य के अभिन्न है कि 'भगवान् भक्ति-साधना द्वारा ही प्राप्त होते हैं।'
यह तथ्य इस वचन के ठीक पश्चात् आने वाले मन्त्र से पूर्णतः स्पष्ट हो जाता है।
अतः इसका यह अर्थ नहीं है कि बिना किसी साधन के भगवान् स्वेच्छाचार से प्रकट होते हैं।
इसके अनन्तर पठित मन्त्र इस प्रकार है (मुण्डक उपनिषद् ३.२.४):
श्रुति-मन्त्र:
नायमात्मा बलहीनेन लभ्यो
न च प्रमादात्तपसो वाप्यलिङ्गात्।
एतैरुपायैर्यतते यस्तु विद्वां-
स्तस्यैष आत्मा विशते ब्रह्मधाम॥
मन्त्रार्थ:
"यह परमात्मा आध्यात्मिक बल (भक्ति-बल) से हीन पुरुष द्वारा प्राप्त नहीं किया जा सकता;
न ही प्रमादी (असावधान) व्यक्ति द्वारा अथवा अनुचित (संन्यास-रहित) तपस्या से प्राप्त किया जा सकता है।
किन्तु जो विद्वान् इन यथार्थ उपायों द्वारा प्रयत्न करता है, उसका यह आत्मा ब्रह्म-धाम में प्रवेश कर जाता है।"

a person who strives by right means to attain Him. Such a person enters the
spiritual world."
The "right means" are described in the beginning of this verse. They are
spiritual strength, sober carefulness, and appropriate austerities. The word
"spiritual strength" here means "devotional service". The Supreme Lord Himself
explains:
vaśe kurvanti māṁ bhaktāḥ
sat-striyaḥ sat-patiṁ yathā
"As faithful wives control their saintly husband, so My devotees bring Me under
their control."
In the Bhagavad-gītā (8.22), it is said:
puruṣaḥ sa paraḥ pārtha
bhaktyā labhyas tv ananyayā
"The Supreme Personality of Godhead, who is greater than all, is attainable by
unalloyed devotion."*
Here is the verse immediately following the "nāyam ātmā pravacanena" verse
when it appears in the Kaṭha Upaniṣad (1.2.24):
nāvirato duścaritāt
nāśānto nāsamāhitaḥ
nāśānta-mānaso vāpi
prajñānenainam āpnuyāt
"Neither a person who has not abandoned sins, nor a person who is not
peaceful, nor a person who does not strive to attain Him, nor a person who does
not control his mind can, even though he may be very intelligent and learned,
attain the Supreme Lord."
A person who controls his senses, acts in a saintly manner, and meditates on
Lord Hari becomes able to see Lord Hari directly. Therefore one should engage in
the activities of devotional service. In this way the first and second statement
together mean that the Supreme Lord chooses to reveal Himself to they who
engage in His devotional service.
The first statement is that the Lord chooses who will attain Him. The Lord
chooses they who please Him and are dear to Him. He does not choose they who

do not please Him. He is pleased by they who engage in His devotional service. He
is not pleased by they who do not engage in devotional service. He personally
explains (Bhagavad-gītā 7.17):
teṣāṁ jñānī nitya-yukta
eka-bhaktir viśiṣyate
priyo hi jñānino 'tyartham
ahaṁ sa ca mama priyaḥ
"Of these, the one who is in full knowledge and who is always engaged in pure
devotional service is the best. For I am very dear to him, and he is dear to Me."*
In the Kaivalya Upaniṣad (2) it is said:
śraddhā-bhakti-dhyāna-yogād avehi
"With devotion, meditation, and faith one should try to understand the
Supreme."
If it were not true (that the Lord reveals Himself to they who love and serve
Him, and if instead it were true that He reveals Himself only on a whim to people
chosen at random, and if He thus did not care for the love and devotion of they
who serve Him), then one might justly become angry with the Lord and claim that
He is unfair.
Here someone may object: If this is so then why does the scripture explain that
the Lord reveals Himself to they whom He chooses? To this objection the sūtra
replies: "“bhūyastvāt" (because of being more important). The word "tu" (indeed)
in the sūtra is used for emphasis. The meaning here is that the Lord's choosing is
the most important aspect in His directly appearing before a person. Actually the
Lord's choosing is the last of a chain of causes.
Here is the sequence of events: First there is association with saintly devotees
and service to them. By that service one learns the truth of the Supreme Lord and
also about one's own self. Then one becomes disinterested in whatever has no
relation to the Lord. Then one develops devotion and love for the Lord. That love
pleases the Lord and makes one dear to the Lord. Then the Lord chooses to reveal
Himself to that person.
Adhikaraṇa 27
The Supreme Lord Resides in the Bodies of the Conditioned Souls

Introduction by Śrīla Baladeva Vidyābhūṣaṇa
They who with the mellows of servitude, friendship, or other mellows, from the
beginning worship the Supreme Personality of Godhead who always stays in the
spiritual sky, will attain that spiritual sky and there they will directly see their
Lord. It is seen that some others, who are situated in the mellows of neutrality
(śānta-rasa), worship the Supreme Lord as present in their bellies and in other
parts of their bodies.
Viṣaya (the subject to be discussed) Many statements in the scriptures describe
this worship of the Supreme Personality of Godhead as present in the devotee's
stomach and other bodily organs.
Saṁśaya (doubt): Should one worship Lord Hari as present in one's belly and
other bodily organs, or should one not worship Him in this way?
Pūrvapakṣa (the opponent speaks): One should not worship Lord Hari as
present in one's belly and other bodily organs, for these things are all material.
However one should worship the Lord as eternally present in the spiritual sky.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 55
eka ātmanaḥ śarīre bhāvāt
eke—some; ātmanaḥ—of the Supreme Personality of Godhead; śarīre—in the
body; bhāvāt—because of existence.
Some because of the Lord's existence in the body.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Here the word "eke" (some) means "some followers of the Vedas". The word
"śarīre" means, "in the body", that is, "in the belly, the heart, and the brahma-
randhra". The word "ātmanaḥ" means "of Lord Viṣṇu". The phrase "the worship
of Lord Viṣṇu should be performed" is understood here. Why is that? The sūtra

explains, "bhāvāt", which means "because He exists there". In the Nyāya-śāstra it
is said:
akke cen madhu vindeta
kim arthaṁ parvataṁ vrajet
"If one finds honey in a nearby tree, why should one search for honey in a
faraway mountain?"
The meaning here is that when the Lord is pleased (when one worships Him as
present in the devotee's body) and He will give the devotee residence in His own
abode. In Śrīmad-Bhāgavatam (10.87.18) it is said:
udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ
parisara-paddhatiṁ hṛdayam āruṇayo daharam
tata udagād ananta tava dhāma śiraḥ paramam
punar iha yat sametya na patanti kṛtānta-mukhe
"Among the followers of the methods set forth by great sages, those with less
refined vision worship the Supreme as present in the region of the abdomen, while
the Aruṇis worship" Him as present in the heart, in the subtle center from which
all the prāṇic channels emanate. From there, O unlimited Lord, these worshipers
raise their consciousness upward to the top of the head, where they can perceive
You directly. Then, passing through the top of the head toward the supreme
destination, they reach that place from which they will never again fall to this
world, into the mouth of death."***
Adhikaraṇa 28
Different Mellows in the Spiritual World
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In Chāndogya Upaniṣad 3.14.1 and in other places in the scriptures, the
worship of the Lord in sweetness (mādhurya) and the worship of the Lord in
opulence (aiśvarya) have been described. Also it has been shown that the living
entities, by engaging in devotional service and associating with saintly devotees, by
the Lord's will attain Him as he appears in a specific form with specific qualities, a

form chosen by the devotee. In this way it is shown that these two features of the
Lord (sweetness and opulence) are not incompatible with each other.
Saṁśaya (doubt): When the devotee worships the Lord as having certain
qualities, does the devotee attain a form of the Lord having those qualities alone or
does he attain a form of the Lord having other qualities also.
Pūrvapakṣa (the opponent speaks): Whether the devotee meditates on the Lord
in sweetness or opulence, the devotee will meet a form of the Lord who has all the
qualities of both sweetness and opulence. This is so because whether meditated on
in sweetness or opulence, the Lord remains one person.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 56
vyatirekas tad-bhāva-bhāvitvān na tūpalabdhi-vat
vyatirekaḥ—difference; tat—of that; bhāva—of the nature; bhāvitvāt—because
of the being; na—not; tu—indeed; upalabdhi—of the understanding; vat—like.
Not different, because of the nature of the meditation. Indeed, it is like
knowledge.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (indeed) is used here to dispel doubt. The sūtra declares that
other qualities are not manifested. Why is that? The sūtra explains: "tad-bhāva-
bhāvitvāt", which means, "because of the nature of the qualities that were the
object of meditation". This means that when one attains the Lord, the Lord
appears in the same form as was the object of the devotee's meditation. The word
"upalabdhi-vat" means "like knowledge". This means, "One meets a form of the
Lord like the form one knew in his meditation on the Lord."
Even though the meditator is aware that the Lord has many other qualities, still
when the devotee meets the Lord the Lord will manifest only the qualities that
were included in the devotee's meditation and not the Lord's other qualities. In
this way the description in Chāndogya Upaniṣad 3.14.1 is not contradicted.
In the following sūtra the author gives an example to show that the devotee
meets a form of the Lord corresponding to what had been the object of the
devotee's meditation.

Sūtra 57
aṅgāvabaddhas tu na śākhāsu hi prativedam
aṅga—parts; avabaddhaḥ—connected; tu—indeed; na—not; śākhāsu—in the
branches; hi—indeed; prativedam—according to the Vedas.
Indeed, each has his part according to the different branches of the Vedas.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The performer of a yajña assigns different priests to perform the different parts
of the yajña. The priests are thus named according to the function they fulfill in
the yajña.
The performer of the yajña thus tells the priests, "You become the adhvaryu
priest. You become the hotā priest. You become the udgātā priest." In this way a
certain priest, even though he is expert in performing all the different functions,
accepts the limited role in the yajña. He does not perform all the functions in the
yajña. It is not possible for him to perform all the functions in all the different
branches of the Vedas.
The duties are distributed among the different Vedas. The hotā priest chants
mantras of the Ṛg Veda, the adhvaryu priest chants mantras of the Yajur Veda, the
udgātā priest chants mantras of the Sāma Veda, and the brahmā priest chants
mantras of the Atharva Veda.
In this way, according to the wish of the person performing the yajña, the
different priests accept different roles in the yajña and different priestly rewards
(dakṣiṇā) also. In the same way, according to the wish of the Supreme Lord, the
individual living entities accept different roles in their service to the Lord and they
also meet the Lord in different ways according to the roles they play.
Now, to explain the mellows of mixed emotions, which were displayed by
Uddhava and others, and which are less pleasing, the author of the sūtras gives
another example.
Sūtra 58
mantrādi-vad vāvirodhaḥ
mantra—mantras; ādi—beginning; vat—like; vā—or; avirodhaḥ—not a
contradiction.

Or, there is no conflict, as in the case of mantras and other things.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
the Lord's desire here is to increase devotion of various kinds. It is like mantras.
As one mantra may be used in many rituals, another mantra may be limited to two
rituals, and another mantra used in one ritual only, so the Lord engages (His
devotees to worship Him some in many ways and some in one way only).
The word "ādi" (beginning with) in this sūtra means "time and action". As at
any given time some trees may be sprouting leaves and flowers and other trees may
be shedding their leaves, and as at any given time one person may be an infant,
and another a teenager, so (at any given time the different devotees may serve the
Lord in many different ways, each person acting differently according to the Lord's
wish).
The sūtra explains, "vāvirodhaḥ" (thus there is no conflict). Thus after
liberation a person will attain the same relationship with the Lord that the person
desired while worshiping Him before the person became liberated. In this way it is
proved that qualities the Lord manifests to the liberated soul are not different from
the qualities the soul meditated on before attaining liberation.
Adhikaraṇa 29
The Different Features of the Supreme Personality of Godhead
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Viṣaya (the subject to be discussed) Now the following texts from the Gopāla-
tāpanī Upaniṣad will be considered:
eko 'pi san bahudhā yo 'vabhāti
"Although He is one, Lord Kṛṣṇa appears in many forms."
ekaṁ santaṁ bahudhā dṛśyamānam

"Although He is one, the Supreme Personality of Godhead appears to be many."
atha kasmād ucyate brahma
"Why is He called the Supreme?"
He Supreme Personality of Godhead has many very different forms. In this way
He is like a vaidūrya jewel. Although He is one He has many different forms and
many different qualities.
Saṁśaya (doubt): Should one meditate on the fact that the Supreme Personality
of Godhead has many different forms and many different qualities, or should one
not meditate on this fact?
Pūrvapakṣa (the opponent speaks): The Lord's blissfulness and other like
qualities should always be the object of meditation (as was explained in sūtra
3.3.12). However, the plurality of forms contradicts the Lord's oneness. Therefore
the Lord's plurality of forms should not be an object of meditation.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 59
bhūmnaḥ kratu-vaj jāyastvaṁ tathā hi darśayati
bhūmnaḥ—of the plurality; kratu—yajña; vat—like; jāyastvam—pre-eminence;
tathā—si; hi—indeed; darśayati—shows.
Like a yajña, plurality is most important. So, indeed, it reveals.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The Lord's plurality of forms is His most important feature. As yajñas should
always be performed, so the Lord's plurality of forms should always be an object of
meditation, for this plurality is an essential feature of the Lord.
As in an agniṣṭoma-yajña, from its beginning until the avabhṛta ceremony at its
end, it remains always a yajña, in the same way among all the qualities of the Lord,

उनके रूपों का नानात्व सर्वदा विद्यमान और मुख्य महत्त्व रखता है। इसका प्रमाण
इस सूत्र में "तथा हि दर्शयति" (क्योंकि श्रुति ऐसा ही दर्शाती है) इन शब्दों में दिया गया है।
छान्दोग्योपनिषद् (७.२३.१) में कहा गया है:
भूमैव सुखं नाल्पे सुखमस्ति
"परम पुरुषोत्तम भगवान् का आनन्द उनकी प्रचुर विविधता में ही है।
उनका आनन्द विविधता के अभाव में नहीं है।"
अतः भगवान् का आनन्द तथा अन्य गुण प्रचुर मात्रा में और
अत्यधिक विविधता में विद्यमान हैं। उन पर इसी प्रकार ध्यान करना चाहिए। शास्त्र उनके विषय में
यही दर्शाते हैं। इस सूत्र में "दर्शयति" शब्द का अर्थ है, "वे प्रत्येक परिस्थिति में
यही उपदेश देते हैं"। भगवान् के रूपों के नानात्व को स्वीकार किए बिना, उनकी
समस्त लीलाओं को नित्य स्वीकार करना सम्भव नहीं है।
अधिकरण ३०
भगवान् के विभिन्न रूपों पर विभिन्न ध्यान
श्रील बलदेव विद्याभूषण द्वारा प्रस्तावना
संशय: क्या भगवान् के इन अनेक रूपों की उपासना केवल एक ही प्रकार से की जाती है
अथवा उनकी उपासना के अनेक प्रकार हैं?
पूर्वपक्ष: चूंकि उपास्य वस्तु (उपास्य तत्त्व) निश्चित रूप से एक ही है,
अतः उनकी उपासना का भी केवल एक ही मार्ग होना चाहिए।
सिद्धान्त: अग्रिम शब्दों में सूत्रकार अपना
सिद्धान्त प्रस्तुत करते हैं।
सूत्र ६०
नाना शब्दादिभेदात् ॥
नाना—विविधता (नाना प्रकार); शब्द—शब्द; आदि—आदि के; भेदात्—भेद होने से;
भेद के कारण।

They are different because of different words and other things.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
There are different kinds of worship for the different forms of the Lord. For
each form there is a different kind of worship. Why is that? The sūtra explains:
"śabdādi-bhedāt" (because of different words and other things). This means,
“because the names of Lord Nṛsiṁha and the Lord's other forms are different, the
mantras for worshiping these forms are different, the forms themselves are
different, and Their activities are also different". In the Smṛti-śāstra it is said:
kṛtaṁ tretā dvāparaṁ ca
kalir ity eṣu keśavaḥ
nānā-varṇābhidhākāro
nānaiva vidhinejyate
"In the Satya, Tretā, Dvāpara, and Kali yugas, Lord Kṛṣṇa appears in different
forms with different colors and different names, forms that are worshiped in
different ways."
In this way it is proved that the Lord's different forms are worshiped in
different ways.
Adhikaraṇa 31
The Steadfast Worship of the Lord
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
That the forms of the Supreme Personality of Godhead, beginning with the
form of Lord Nṛsiṁha, should be worshiped in ways that are different for each
form has thus been described.
Saṁśaya (doubt): Must the worshipers of these various forms meditate on all
the Lord's forms together, or is such meditation only optional?
Siddhānta (conclusion): In the following words the author of the sūtras gives

His conclusion.
Sūtra 61
vikalpo 'viśiṣṭha-phalatvāt
vikalpaḥ—option; aviśiṣṭha—not better; phalatvāt—because of the result.
It is optional, for a better result is not obtained.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
They have an option. One should worship the Supreme Lord according to the
truths taught by a particular community of saintly devotees. One should remain
steadfast in that form of worship and not leave it. Why is that? The sūtra explains:
“aviśiṣṭha-phalatvāt" (for a better result is not obtained). This means that of all the
ways to worship the Lord no one way is better than the others. They are all equal.
They are all said to bring the same result, which is that liberation where one
directly associates with the Supreme Personality of Godhead.
If by following one such method of worship one attains perfection, what is the
need of accepting another method of worship? The lesson taught in the sūtra that
begins with the words "tad viduṣām" should not be forgotten. Therefore, in order
to give more evidence to the truth that the ekānti devotees are the best, this
instruction is repeated. There is no fault in this.
Adhikaraṇa 32
Worshiping the Lord To Attain a Specific Benediction
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
The different kinds of worship of the Lord's different forms, such as the form of
Lord Nṛsiṁha and the other forms, all bring liberation as their result. Therefore
these activities of worship should be regularly performed by the ekānti devotees.
However, in the Bṛhad-āraṇyaka Upaniṣad and other scriptures are also described
other kinds of worship of the Lord, kinds of worship meant for attaining fame,

followers, victory, wealth, and other like benedictions.
Saṁśaya (doubt): May one choose any form of the Lord for such worship, or
must one direct this kind of worship to one's chosen deity alone?
Pūrvapakṣa (the opponent speaks): Because the worship of any form of the
Lord brings the same result as the worship of any other form of the Lord, one
should direct this worship to one's chosen Deity alone, as was previously
explained.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 62
kāmyās tu yathā-kāmaṁ samuccīyeran na vā pūrva-hetv-abhāvāt
kāmyāḥ—for the objects of desire; tu—but; yathā—as; kāmam—desire;
samuccīyeran—may collect; na—not; vā—or; pūrva—previous; hetu—reason;
abhāvāt—because of the non-existence.
For attaining a desire one may accept another or not, as one wishes, for the
previous reason is now absent.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
To fulfill desires other than direct association with the Supreme Lord, desires
like the attainment of fame in this world, one may worship any for of the Lord, as
one wishes, or one need not (worship another form of the Lord, and may instead
to continue to worship one's own chosen Deity). Why is that? The sūtra explains:
"pūrva-hetv-abhāvāt" (for the previous reason is now absent). This is is so because
the result to be obtained is different. When there is a desire to attain these various
material benediction, then one may worship any form of the Lord. When one does
not desire these material benefits, one may not adopt the worship of forms of the
Lord other than one's chosen Deity.
The meaning here is that if one who desires liberation also desires some
material benediction, then he should worship Lord Hari alone in order to attain it.
He should not worship the demigods to attain his desire. This is explained by
Śrīmad-Bhāgavatam (2.3.10) in the following words:
akāmaḥ sarva-kāmo vā

mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param
"A person who has broader intelligence, whether he be full of all material
desire, or desiring liberation, must by all means worship the supreme whole, the
Personality of Godhead."*
Thus have been explained the various kinds of worship of the Lord, kinds of
worship beginning with the chanting of the ten-syllable mantra. As explained
before, this worship should be directed to one's chosen Deity.
Adhikaraṇa 33
Meditation on the Form of the Supreme Personality of Godhead
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In the previous passages meditation on the Lord's qualities and virtues has been
described. Now will be described meditation on the Lord's bodily limbs and
features. In Gopāla-tāpanī Upaniṣad (1.38), the demigod Brahmā explains:
tam ekaṁ govindaṁ sac-cid-ānanda-vigrahaṁ pañca-padaṁ vṛndāvana-sura-
bhūruha-talāsīnaṁ satataṁ sa-marud-gaṇo 'haṁ paramayā stutyā toṣayāmi.
"With eloquent prayers I and the Maruts please Lord Govinda, whose form is
eternal and full of knowledge and bliss, who stays under a desire tree in
Vṛndāvana, and who is this five-word mantra."
In the verse that follow Brahmā speaks prayers describing the gentle smile,
merciful glance, and other features on the Supreme Lord's face, eyes, and other
parts of the body.
Saṁśaya (doubt): Are the gentle smile and other features on the Lord's face and
the other parts of His body to be meditated on or not?
Pūrvapakṣa (the opponent speaks): Because by meditating on the Lord's general
qualities and virtues one attains the goal of life, and because that goal thus attained
is so great and exalted, there is no need to meditate on the features of the Lord's

body.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 63
aṅgeṣu yathāśraya-bhāvaḥ
aṅgeṣu—on the limbs; yathā—as; āśraya—shelter; bhāvaḥ—nature.
Appropriate meditation on the limbs.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
One should appropriately meditate on the Lord's mouth and the other parts of
His body. This means that one should meditate on the qualities that have taken
shelter of the parts of the Lord's body. Thus, on the Lord's mouth there are a
gentle smile and sweet words, on His eyes there is a merciful glance, and on the
other parts of His body there are other features.
Sūtra 64
śiṣṭaiś ca
śiṣṭaiḥ—by the disciples; ca—and.
Also by the disciples.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the Gopāla-tāpanī Upaniṣad (1.51) it is said:
atha haivaṁ stutibhir ārādhayāmi tathā yūyaṁ pañca-padaṁ japantaḥ kṛṣṇaṁ
dhyāyantaḥ saṁsṛtiṁ tariṣyatha.

"ब्रह्मा ने कहा: जैसे मैं उनकी उपासना करता हूँ, वैसे ही तुम्हें भी करनी चाहिए। इस पञ्चपद
मन्त्र का जप करते हुए तथा भगवान् श्रीकृष्ण का ध्यान करते हुए, तुम जन्म और मृत्यु के संसार से
मुक्त हो जाओगे।"
इस प्रकार ब्रह्मा अपने शिष्यों को भगवान् श्रीकृष्ण के श्रीविग्रह में विद्यमान गुणों का ध्यान करने की
शिक्षा देते हैं। यही इसका अर्थ है।
यहाँ कोई शङ्का (पूर्वपक्ष) कर सकता है: छान्दोग्य उपनिषद् (१.६.७) में कहा गया है—
यथा कप्यासं पुण्डरीकमेवमक्षिणी
"परमेश्वर के नेत्र कमल-पुष्प के समान हैं।"
यहाँ भगवान् की कृपामयी दृष्टि अथवा उनके अन्य अङ्ग-लक्षणों का कोई उल्लेख नहीं है।
यदि ऐसा कहा जाए, तो सूत्रकार निम्नलिखित उत्तर (सिद्धान्त) प्रस्तुत करते हैं—
सूत्र ६५
समाहारात्
समाहारात् — एकत्र समुच्चय (संग्रह) होने के कारण।
एक साथ होने के कारण।
श्रील बलदेव विद्याभूषण-कृत भाष्य (तात्पर्य)
यहाँ पूर्व के तीन सूत्रों से "न" (ऐसा नहीं है) पद की अनुवृत्ति की जानी चाहिए।
यह पद दोनों सूत्रों में अन्वित होता है। छान्दोग्य उपनिषद् के इस वचन में भगवान् के
श्रीविग्रह के अन्य अङ्ग-सौन्दर्य भी उपलक्षित हैं। इस कथन का यह तात्पर्य कदापि नहीं है कि
भगवान् के केवल कमल-समान नेत्र ही हैं और अन्य कोई शारीरिक लक्षण अथवा अङ्ग नहीं हैं।
यहाँ कोई आक्षेप कर सकता है: भगवान् के श्रीविग्रह के अङ्गों का केवल कतिपय गुणों से
युक्त और अन्य गुणों से रहित मानकर ध्यान करना अनुचित है। इसका खण्डन मैं
निम्नलिखित शब्दों में करता हूँ।

Sūtra 66
guṇa-sādhāraṇya-śruteś ca
guṇa—of qualities; sādhāraṇya—commonness; śruteḥ—from the Śruti-śāstra;
ca—also.
Also because the Śruti-śāstra declares that the qualities are held in common.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In Bhagavad-gītā (13.14) it is said:
sarvataḥ pāṇi-pādaṁ tat
"Everywhere are His hands and legs."*
This passage shows that one should meditate on the parts of the Lord's body as
all having the same qualities in common. In Brahma-saṁhitā (5.32) it is said:
aṅgāni yasya sakalendriya-vṛttimanti
paśyanti pānti kalayanti tathā jaganti
"Each of the limbs of the Lord's transcendental figure possesses in Himself the
full-fledged functions of all organs and eternally sees, maintains, and manifests the
infinite universes, both spiritual and mundane."**
In this way the scriptures declare that each part of the Lord's body has all the
qualities of all the other parts.
In the following words the author of the sūtras refutes this idea.
Sūtra 67
na vā tat-saha-bhāvāśruteḥ

॥ श्रीमद्ब्रह्मसूत्रगोविन्दभाष्यम् ॥
तृतीयोऽध्यायः — तृतीयः पादः
सूत्रम् — न वा तत्सहभावाश्रुतेः ॥ ६७ ॥
पदच्छेदः —
न — निषेधार्थकः;
वा — एवार्थे (अवधारणे);
तत् — तेषाम् (भगवदङ्गानाम्);
सहभाव — मिथः साङ्कर्यस्य;
अश्रुतेः — श्रुतिषु अप्रतिपादनात्।
सूत्रार्थः —
अथवा (वा शब्द अवधारणार्थक है) ऐसा नहीं मानना चाहिए; क्योंकि भगवद्-अङ्गों के परस्पर साङ्कर्य (सभी अंगों में सभी धर्मों का एक समान सहभाव) का श्रुति-शास्त्र में प्रतिपादन नहीं हुआ है।
पूर्वपक्षः —
ननु "सर्वतःपाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्" इत्यादिस्मृतेः भगवतः सर्वत्रापि सर्वशक्तित्वात् करचरणादीनां परस्परसाङ्कर्येण सर्वाङ्गैः सर्वकर्मणि सम्भवन्तीति सर्वे धर्माः सर्वाङ्गेषु ध्येया इति प्राप्ते—
सिद्धान्तः (श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम्) —
अत्र 'वा'-शब्दोऽवधारणे प्रयुक्तः। भगवतः श्रीविग्रहे सर्वाङ्गगुणानां मिथः साङ्कर्यं नानुसन्धेयम्।
कुतः? 'तत्सहभावाश्रुतेः'।
भगवदङ्गानां मिथः साङ्कर्यस्य श्रुतिष्वप्रतिपादनात्।
न हि क्वचिदपि श्रुतौ नेत्रादिधर्माणां पादादिषु सहभावः श्रूयते।
"सर्वतःपाणिपादं तत्" (गीता १३।१४) इत्याद्यास्तु स्मृतयः श्रीभगवतः सर्वशक्तित्वमात्रं प्रतिपादयन्ति, न तु यथादृष्टरूपवैचित्र्यभङ्गं कुर्वन्ति।
यतः सर्वशक्तिमान् भगवान् येनाङ्गेन यत्किमपि कर्तुं समर्थोऽपि स्वीयरीत्या तथैव प्रकाशते इति भावः।
हिन्दी-तात्पर्य (भावार्थ) —
यहाँ 'वा' शब्द निश्चय के अर्थ में है। उपासक को भगवान् के श्रीविग्रह के विभिन्न अङ्गों में सभी अङ्गों के धर्मों का साङ्कर्य (एक साथ सहभाव) चिन्तन नहीं करना चाहिए।
क्योंकि श्रुति-शास्त्र में ऐसा वर्णन नहीं है कि एक अङ्ग के गुण सर्वदा अन्य सभी अङ्गों में भी उसी रूप में उपस्थित रहें।
श्रीमद्भगवद्गीता (१३।१४) का "सर्वतः पाणिपादं तत्..." इत्यादि वचन भगवान् के अचिन्त्य सर्वशक्तित्व को प्रकट करता है कि वे किसी भी अङ्ग से कोई भी कार्य करने में पूर्ण समर्थ हैं, न कि उनके दिव्य स्वरूप के अङ्गाङ्गि-वैचित्र्य का लोप करता है।
सूत्रम् ६८ —
दर्शनाच्च ॥ ६८ ॥
पदच्छेदः —
दर्शनात् — शास्त्रेषु तथैव प्रत्यक्षोपलम्भात्;
च — अपि च।
सूत्रार्थः —
तथा शास्त्रों में (मुखादि में ही मन्दहासादि का) दर्शन होने से भी ऐसा ही सिद्ध होता है।
गोविन्दभाष्यम् —
अपि च मुखादिष्वेव मन्दहासादीनां दर्शनात्।
भगवतो मुखकमले एव मन्दहासादिकं शास्त्रेषु साक्षाद् दृश्यते वर्ण्यते च, न तु पादादिषु।
अतः भगवदङ्गगुणानां यथायथमेव स्व-स्व-स्थाने स्थितिर्वोद्धव्या।
अतो न क्वचिदपि अङ्गानां वैपरीत्यं कल्पनीयमिति सिद्धम्।
हिन्दी-तात्पर्य —
शास्त्रों एवं साक्षात्कार में भगवान् का मन्दहास मुखारविन्द पर ही देखा और वर्णित किया जाता है, तथा अन्यान्य दिव्य गुण उनके समुचित अङ्गों में ही सुशोभित हैं।
अतः दर्शन और शास्त्र-प्रमाण दोनों के अनुसार प्रत्येक गुण को उसके समुचित स्थान पर ही स्वीकार करना न्यायसङ्गत है।
॥ इति श्रीमद्ब्रह्मसूत्रे तृतीयाध्याये तृतीयः पादः समाप्तः ॥
अथ तृतीयाध्याये चतुर्थः पादः
अधिकरणम् १ — पुरुषार्थाधिकरणम् (अथातो ब्रह्मविद्यायाः पुरुषार्थहेतुत्वविचारः)

Transcendental Knowledge
Invocation by Śrīla Baladeva Vidyābhūṣaṇa
śraddhāveśa-manyāstṛte sac-chamādyair
vairāgyodvitti-siṁhāsanāḍhye
dharma-prākārāñcite sarva-dātrī
preṣṭhā viṣṇor bhāti vidyeśvarīyam
In the temple of faith, which is surrounded by the great walls of religion, sitting
on the throne of renunciation and surrounded by courtiers of self-control and
other virtues, transcendental knowledge, which is very dear to Lord Viṣṇu, shines
with great splendor.
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In the previous pada the various aspects of transcendental knowledge, which
were there called meditation, worship, and other names, were revealed. In this
pada will be revealed the truths that transcendental knowledge is independent of
Vedic rituals, that Vedic rituals are merely one subordinate aspect of
transcendental knowledge, that persons who have attained transcendental
knowledge are divided into three classes, and other truths that are like these.
According to their different kinds of faith there are three kinds of seekers of
transcendental knowledge. They are described as follows.

1. They who, desiring to see the wonders of the higher planets, faithfully
   perform the duties of varṇāśrama-dharma, are called saniṣṭha. 2. They who,
   desiring to enjoy the things of this world, faithfully perform the duties of
   varṇāśrama-dharma, are called pariniṣṭhita. They who are in these two classes are
   all followers of varṇāśrama-dharma. 3. Others, purified by truthfulness, austerity,
   japa, and other spiritual practices, have no material desire, are called nirapekṣa.
   They are in this class are not followers of varṇāśrama-dharma. In this way there are
   three kinds of seekers of transcendental knowledge.
   Viṣaya (the subject to be discussed): First will be explained the truth that
   transcendental knowledge is independent of other things. In the Chāndogya
   Upaniṣad (7.1.3) it is said:
   tarati śokaṁ ātma-vit
   "One who knows the Supreme crosses beyond grief."