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

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."

In the Taittirīya Upaniṣad (2.1.1) it is said:
brahma-vid āpnoti param
"One who knows the Supreme enters the spiritual abode."
In the Kaṭha Upaniṣad (1.2.16) it is said:
etad dhy evākṣaraṁ jñātvā yo yadicchati tasya tat
"By understanding the immortal one attains whatever he desires."
Saṁśaya (doubt): Does transcendental bring only liberation, or can it also bring
elevation to the higher material planets?
Pūrvapakṣa (the opponent speaks): A person wise with transcendental
knowledge has no material desires. For this reason transcendental knowledge
brings only liberation.
Siddhānta (conclusion): In the following words the author of the sūtras gives
his conclusion.
Sūtra 1
puruṣārtho 'taḥ śabdād iti bādarāyaṇaḥ
puruṣārthaḥ—the four goals of life; ataḥ—from this; śabdāt—from the Śruti-
śāstra; iti—thus; bādarāyaṇaḥ—Vyāsa.
The fulfillment of human aspirations comes from it, for this is said in the Śruti-
śāstra. That is Vyāsa's opinion.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
All the goals of human life are attained by transcendental knowledge. That is
the opinion of Lord Vyāsa. Why is that? The sūtra explains: "śabdāt" (for this is
said in the Śruti-śāstra). These scriptural texts have been quoted in the previous

paragraphs. Pleased by His devotee's attainment of transcendental knowledge, the
Supreme Personality of Godhead gives Himself to His devotee. Pleased by His
devotee's attainment of transcendental knowledge, which is like a companion to
the rituals of the Vedas, the Supreme Personality of Godhead also fulfills the
material desires of they, like of Kardama Muni and others, who have such desires.
In the next sūtra Jaimini Muni raises an objection.
Adhikaraṇa 2
Knowledge alone cannot give liberation
Sūtra 2
śeṣatvāt puruṣārtha-vādo yathānyeṣv iti jaiminiḥ
śeṣatvāt—because of being subordinate; puruṣa—of the people; artha-vādaḥ—
words; yathā—as; anyeṣu—in others; iti—thus; jaiminiḥ—Jaimini.
Because it is subordinate, the words about human aspirations are only words of
praise, like praises of other things also. That is Jaimini's opinion.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Knowing the relationship between himself, the worshiper, and the Supreme
Personality of Godhead, the object of worship, the individual living entity
voluntarily engages in the activities of worship that have already been described
here. As a result of these activities the individual living entity becomes free of sin
and attains liberation by entering the spiritual world. Some examples of words of
exaggerated praise are given in the following words of the Jaimini-sūtra:
yasya parṇamayī juhur bhavati na sa pāpaṁ ślokaṁ śṛṇoti yadāṅkte cakṣur eva
bhrātṛvyasya vṛṅkte
"He whose sacrificial ladle is made of parṇa never hears sinful words. He whose
eyes are anointed is protected from his enemies.
yat-prayājānuyājā ijyante varma vā etad yajñasya

"He who makes the prayājā and anuyājā offerings is protected by an armor of
yajña."
Jaimini gives this description of these words of praise:
dravya-saṁskāra-karmasu parārthatvāt phala-śrutir artha-vādaḥ syāt
"Because they are actually meant to describe other things, the description of
benefits obtained from sacrificial paraphernalia and sacrificial actions are in truth
only empty praises."
The Śruti-śāstra explains that a householder who throughout his entire life is
self-controlled and virtuous and who regularly performs yajñas and other spiritual
duties, at the end attains the Supreme Personality of Godhead. This is described in
the following words of Chāndogya Upaniṣad (8.15.1):
ācārya-kulād vedam adhītya yatha-vidhānaṁ guroḥ karmātiśeṣeṇābhisamāvṛtya
kuṭumbe śucau deśe svādhyāyam adhīyāno dharmikān vidadhātmani sarvendriyāṇi
sampratiṣṭhāpyāhiṁsān sarva-bhūtāny anyatra tīrthebhyaḥ sa khalv evaṁ vartayan
yāvad āyuṣaṁ brahmalokam abhisampadyate na ca punar āvartate.
"From the ācāryas one should learn the Vedas. One should perform his duties
and also offer dakṣiṇā to his spiritual master. Then one should accept household
life, live in a pure way, study the Vedas, perform his religious duties, engage all his
senses in the Supreme Lord's service, not harm any living being, and go on
pilgrimage to holy places. A person who passes his life in this way goes to the
spiritual world. He does not return to this world of repeated birth and death."
In the Viṣṇu Purāṇa (3.8.9) it is said:
varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam
"The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper
execution of prescribed duties in the system of varṇa and āśrama. There is no
other way to satisfy the Supreme Personality of Godhead. One must be situated in
the institution of the four varṇas and āśramas."*

Many other scriptural passages may also be quoted to prove this point.
Scriptural passages that encourage renunciation of Vedic rituals and pious deeds
are meant for they who are crippled and thus unable to perform these deeds.
In the next sūtra Jaimini affirms that transcendental knowledge is a subordinate
aspect of Vedic rituals and pious deeds.
Sūtra 3
ācāra-darśanāt
ācāra—of deeds; darśanāt—because of seeing.
Because such deeds are seen.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the Bṛhad-āraṇyaka Upaniṣad (3.1.1) it is said:
janako vaideho bahu-dakṣiṇena yajñeneje
"Janaka, the king of Videha, performed a great yajña and gave very opulent
dakṣiṇā."
In the Chāndogya Upaniṣad (5.11.5) it is said:
yakṣamāṇo ha vai bhagavanto 'ham asmi
"The saintly king said: Soon I shall perform a great yajña."
In this way it is seen that even great saints learned in transcendental knowledge
still had to perform Vedic yajñas. Therefore transcendental knowledge alone is not
sufficient to bring the perfection of life. Here the adage, "If honey is found in a tree
in one's own courtyard, why should one travel over mountains searching for it?" is
appropriate.

Sūtra 4
tac chruteḥ
tat—that; chruteḥ—because of the Śruti-śāstra.
It is so because of the Śruti-śāstra.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the Chāndogya Upaniṣad (1.1.8) it is said:
yad eva vidyayā karoti śraddhayopaniṣadā tad eva vīryavattaraṁ bhavati
"When one worships the Lord with transcendental knowledge, with faith, and
with the teachings of the Upaniṣads, his worship becomes very powerful and
effective."
Because it is here said "with transcendental knowledge", the subordinate nature
of that knowledge is clearly seen.
Sūtra 5
samanvārambhaṇāt
samanvārambhaṇāt—because of being together.
Because of being together.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the Bṛhad-āraṇyaka Upaniṣad (4.4.2) it is said:
taṁ vidyā-karmaṇī samanvārabhete pūrva-prajñā ca

"At the time of death a person's knowledge, deeds, and concept of life combine
to determine his future."
This passage shows that knowledge and pious deeds both together determine
the soul's future.
Sūtra 6
tadvato vidhānāt
tadvataḥ—like that; vidhānāt—because of the rule.
Because of a rule like that.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the Taittirīya-saṁhitā it is said:
brahmiṣṭho brahmā darśa-paurṇamāsayos taṁ vṛṇīte
"To perform the darśa and paurṇamāsa rites, he chooses a priest learned in the
science of the Supreme."
Thus it is clearly seen that transcendental knowledge is only a subordinate part
of the Vedic rituals, for such knowledge only qualifies one to be a priest.
Sūtra 7
niyamāc ca
niyamāt—because of a rule; ca—also.
Also because of a rule.

Purport by Śrīla Baladeva Vidyābhūṣana
In the Īśopaniṣad (mantra 2) it is said:
kurvann eveha karmāṇi
jijīviṣec chataṁ samāḥ
evaṁ tvayi nānyatheto 'sti
na karma lipyate nare
"One may aspire to live for hundreds of years if he continuously goes on
working in that way, for that sort of work will not bind him to the law of karma.
There is no alternative to this way for man."*
This verse gives the order that even a man wise with transcendental knowledge
should perform Vedic yajñas and pious deeds for as long as he lives. This verse
clearly refutes the statements that encourage the renunciation of Vedic rituals or
that claim that one has the option to perform or renounce Vedic rituals. This is so
because scriptural statements encouraging renunciation are meant for those who
are crippled or otherwise unable to perform Vedic rituals. In the Taittirīya
Brāhmaṇa it is said:
vīrahā vā eṣa devānāṁ yo 'gnim udvāsayate
"He who does not offer oblations in the sacred fire for the demigods becomes
sinful like a man who kills his own children."
In this way renunciation of Vedic rituals is forbidden.
In these words the idea that because it is a subordinate part of Vedic rituals,
transcendental knowledge is not independent is giving spiritual benefit is
advanced. The author of the sūtras refutes this idea in the following words.
Adhikaraṇa 3
The Superiority of Transcendental Knowledge
Sūtra 8

adhikopadeśāt tu bādarāyaṇasyaivaṁ tad-darśanāt
adhika—more; upadeśāt—because of the teaching; tu—but; bādarāyaṇasya—of
Vyāsa; evam—thus tat—of that; darśanāt—because of the revelation of scripture.
But because Vyāsa teaches that it is more important and also because of the
scriptures' revelation.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) is used here to begin the refutation of the pūrvapakṣa. The
truth is that transcendental knowledge is more important than Vedic rituals. Why
is that? The sūtra explains: "upadeśāt tu bādarāyaṇasyaivaṁ" (because Vyāsa
teaches that it is more important). Vyāsa's opinion here cannot be uprooted, for
the sūtra explains: “tad-darśanāt" (also because of the scriptures' revelation). In
the Bṛhad-āraṇyaka Upaniṣad (4.4.22) it is said:
tam etaṁ vedānuvacanena brāhmaṇā vividiśanti brahmacaryeṇa tapasā śraddhayā
yajñenānāśakena caitam eva viditvā munir bhavaty evam eva pravrājino lokam
abhīpsantaḥ pravrajanti.
"By Vedic study, celibacy, austerity, faith, yajña, and fasting, the brāhmaṇas
strive to understand Him. One who understands Him becomes wise. Desiring to
travel to His transcendental world, the brāhmaṇas become wandering sannyāsīs."
This passage shows that Vedic rituals bring the result of transcendental
knowledge, and when that knowledge is attained, the Vedic rituals are abandoned.
Because the method of attainment (Vedic rituals) here is abandoned at a certain
stage, therefore the result (transcendental knowledge) these methods bring is more
important than the methods themselves.
Here someone may object: It is seen than many saints who are most wise with
transcendental knowledge still perform Vedic rituals. Therefore transcendental
knowledge and Vedic rituals are both equally important.
In the following words the author of the sūtras refutes this idea.
Sūtra 9

tulyam tu darśanam
tulyam—equal; tu—but; darśanam—scriptural; revelation.
But the same thing is seen in the scriptures.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) here is used to begin the refutation of the idea that
transcendental knowledge is an inferior by-product of the performance of Vedic
rituals. The sūtra explains that there is equal scriptural evidence to show that
transcendental knowledge is not subordinate to Vedic rituals. In the Bṛhad-
āraṇyaka Upaniṣad it is said:
etad dha sma vai vidvāṁsa āhur ṛṣayaḥ kārayeyāḥ kim arthā vayam adhyeṣyāmahe
kim arthā vayaṁ yakṣāmahe etad dha sma vai pūrve vidvāṁso 'gni-hotraṁ
juhavāṁ cakrire etaṁ vai tam ātmānaṁ viditvā brāhmaṇāḥ putra-pauṣāyāś ca
vitteṣaṇāyāś ca lokaiṣaṇāyāś ca vyutthāya bhikṣā-caryaṁ caranti.
"The wise sages asked, `Why do we study the Vedas? Why do we perform
yajñas?' Then the sages stopped performing agnihotra-yajñas. Learning the truth
about the Supreme Personality of Godhead, the brāhmaṇas renounced all desire to
attain sons, grandsons, wealth, or anything else in this world. They became
sannyāsī beggars traveling here and there."
In many places the scriptures describe many great souls learned with
transcendental knowledge who renounced all Vedic rituals. These statements of
scripture do not contradict the descriptions of great souls performing Vedic
rituals, for many great souls performed Vedic rituals, either to purify themselves or
to set a good example for the world to follow.
In the next sūtra Vyāsa refutes the argument given in sūtra 4.
Sūtra 10
asārvatrikī
asārvatrikī—not universal.

It is not universal.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The passage (Chāndogya Upaniṣad 1.1.8) referred to in sūtra 4 does not have
all transcendental as its scope. It refers the udgītha-vidyā. Therefore all
transcendental knowledge is not a subordinate aspect of Vedic rituals.
(In the next sūtra Vyāsa refutes the argument given in sūtra 5.)
Sūtra 11
vibhāgaḥ śata-vat
vibhāgaḥ—division; śata—a hundred; vat—like.
The distribution is like a hundred.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The results of Vedic yajñas and transcendental knowledge, as described in
Bṛhad-āraṇyaka Upaniṣad 4.4.2 (quoted in sūtra 5), are actually different.
Transcendental knowledge brings one result and Vedic yajñas bring a different
result. In this sūtra the example of a hundred is given. A cow and a goat may be
purchased for a hundred coins. The cow cost ninety coins and the goat cost ten
coins. The cost was not equally divided with each costing fifty coins. In the same
way transcendental and Vedic yajñas (combine to determine the future of the
individual soul) but they do not have the same influence in determining it.
In the next sūtra Vyāsa refutes the argument given in sūtra 6.
Sūtra 12
adhyayana-mātra-vataḥ
adhyayana—study; mātra—only; vataḥ—of one who possesses.

Of one who has merely studied.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The passage (from the Taittirīya-saṁhitā, quoted in sūtra 6) states that a person
who has studied the Vedas should be chosen as a priest. It does not mean that the
priest must be advanced in transcendental knowledge of the Supreme Personality
of Godhead and therefore transcendental knowledge is a subordinate part of the
Vedic rituals. The word “brahmiṣṭha" in that passage means, "one who is learned
in the Vedas". It does not mean "one who is wise with transcendental knowledge
of the Supreme Personality of Godhead", for the Śruti-śāstras declare that a person
fixed in transcendental knowledge of the Supreme renounces Vedic rituals.
Therefore a person who properly studies the Vedas, does not misinterpret its
words, and does not desire to gain anything material as a result of his study, is said
to be “brahmiṣṭha" (learned in the Vedas). The affix “iṣṭha" has that meaning here.
Some claim that the word means that the priest must be a knower of the Supreme
and therefore this passage is meant to praise the glories of Vedic yajñas.
Here someone may object: One who has simply studied is not qualified to
perform Vedic yajñas. One must have knowledge also. Studying the Vedas does
not mean simply reading them. It means understanding them. Because the
Upaniṣads are parts of the Vedas, it must be understood that one who understands
the Vedas understands the transcendental knowledge of the Supreme Personality
of Godhead also. In this way it is proved that transcendental knowledge of the
Supreme Personality of Godhead is only one subordinate aspect of the Vedic
yajñas.
If this objection is raised, then I reply: One is not situated in transcendental
knowledge merely by understanding the meanings of the words in the Vedas, but
only when one directly sees the Supreme Personality of Godhead Himself. Merely
by understanding the meaning of the sentence, "Honey is sweet" one does not
have direct perception of its sweetness. If this were so then merely by
understanding these words one would be able to taste honey. Of course one does
not taste honey in this way. Once, when asked, Nārada Muni declared that, even
though he knew the Ṛg Veda and many other scriptures, still he did not
understand the Supreme. He said:
so 'haṁ mantra-vid evāsmi nātma-vit
"I know many mantras, but I do not know the Supreme Personality of
Godhead."