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

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."

Therefore, worship of the Lord is something different from mere academic
knowledge of the Vedas. Therefore genuine transcendental knowledge means
direct perception of the Lord, a perception attained by engaging in devotional
service. This knowledge brings with it the attainment of the real goal of human
life. In the Taittirīya Āraṇyaka (Mahā-Nārāyaṇa Upaniṣad 10.6, and Muṇḍaka
Upaniṣad 3.2.6) it is said:
vedānta-vijñāna-suniścitārthāḥ
sannyāsa-yogāt yatayaḥ śuddhatvāḥ
te brahmaloke tu parānta-kāle
parāmṛtāt parimucyanti sarve
"Wise with the knowledge taught in the Vedas, renounced, and pure in heart,
the great souls go to Brahmaloka. When the time comes for the universe's end,
they all become liberated and go to the spiritual world."
Therefore renunciation of the world and academic knowledge of the Vedas are
both subordinate parts of transcendental knowledge of the Supreme. In Śrīmad-
Bhāgavatam (1.2.12) it is said:
tac-chraddadhānā manayo
jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ
bhaktyā śruta-gṛhītayā
"The seriously inquisitive student or sage, well equipped with knowledge and
detachment, realizes the Absolute Truth by rendering devotional service in terms
of what he has heard from the Vedānta-śruti."*
Here someone may object: The activities of devotional service employ the body,
words, and mind. In the trance of meditation it is possible to directly see the
Supreme Lord with the mind, but how is it possible to directly see the Lord when
the body and words are engaged in worship, japa, or other similar activities?
If this objection is raised, then I reply: Devotional service is naturally filled with
transcendental knowledge and bliss. In the Śruti-śāstra it is said:
sac-cid-ānandaika-rase bhakti-yoge tiṣṭhati
"Devotional service is eternal and full of transcendental knowledge and bliss."
If this were not so then devotees would not have the power to conquer the

Supreme Lord and bring Him under their control. The activities of devotional
service invoke the appearance of the Lord, who comes in His spiritual and blissful
form, with the graceful hair on His head and the other features of His body. In the
nyāya-śāstra it is said:
śrutes tu śabda-mūlatvāt
In this way it is shown that the Supreme extraordinary, inconceivable, and
beyond the limits imposed by the material world. He cannot be understood by
material logic.
Sūtra 13
nāviśeṣāt
na—not; aviśeṣāt—because of being not specific.
No. For it is not specific.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The Śruti-śāstra does not order that a person wise with transcendental
knowledge of Supreme must perform Vedic rituals throughout his entire life. Why
is that? The sūtra explains: "aviśeṣāt" (for it is not specifically stated). In the
Mahā-Nārāyaṇa Upaniṣad of the Taittirīya Āraṇyaka 10.5 it is said:
na karmaṇā na prajayā dhanena tyāgenaike amṛtatvam ānaśuḥ
"By performing Vedic rituals, fathering good children, or giving wealth in
charity one does not attain liberation. It is by renunciation that one attains
liberation."
In this way there is no specific order that one must always perform Vedic
rituals. The Śruti-śāstra gives different instructions about Vedic rituals (sometimes
encouraging and sometimes discouraging them) because these instructions are
intended for different āśramas.
After thus refuting these objections, the author of the sūtras proceeds to

श्रुति-शास्त्र द्वारा प्रतिपादित वैदिक कर्मों के वर्णन का वास्तविक प्रयोजन:
॥ ब्रह्मसूत्रम् — सूत्र १४ ॥
स्तुतयेऽनुमतिर्वा ॥ १४ ॥
पदच्छेद एवं शब्दार्थ: स्तुतये — स्तुति के लिए; अनुमतिः — अनुमति (अनुज्ञा); वा — अथवा (अवधारणार्थक / निश्चय के लिए)।
सूत्रार्थ: अथवा, (कर्मानुष्ठान की) अनुमति विद्या की स्तुति के लिए है।
श्रील बलदेव विद्याभूषण विरचित तात्पर्य (गोविन्दभाष्य):
यहाँ 'वा' (अथवा) शब्द अवधारण (निश्चय / बल देने) के अर्थ में प्रयुक्त हुआ है। ईशोपनिषद् (मन्त्र २) में जो यह अनुमति दी गई है
कि मनुष्य जीवन-पर्यन्त वैदिक कर्मों का अनुष्ठान कर सकता है,
वह केवल इसलिए दी गई है जिससे कि पराविद्या (दिव्य ज्ञान) की महिमा का गुणगान हो सके। यह श्रुति-वाक्य
पराविद्या की स्तुति करता है; क्योंकि जो व्यक्ति तत्त्वज्ञान से सम्पन्न है,
वह जीवन भर वैदिक कर्मों को करते हुए भी
कर्म-बन्धनों (कर्मफलों) से सर्वथा अलिप्त रहता है। ईशोपनिषद् (मन्त्र २) में कहा गया है:
एवं त्वयि नान्यथेतोऽस्ति [न कर्म लिप्यते नरे] ॥
"इस प्रकार का कर्म मनुष्य को कर्म-नियम (कर्म-बन्धन) से नहीं बाँधता।
मनुष्य के लिए इसके अतिरिक्त अन्य कोई मार्ग नहीं है।"
(सिद्धान्त:) इस प्रकार इस पूर्वपक्षीय विचार का पूर्णतया निरसन हो जाता है कि तत्त्वज्ञान
वैदिक कर्मकाण्ड का कोई गौण (अधीनस्थ / अङ्गभूत) विषय है।
अधिकरण ४
विद्या-माहात्म्य (परम ज्ञान की महिमा)
श्रील बलदेव विद्याभूषण द्वारा प्रस्तुत अवतरणिका:
अब, जबकि तत्त्वज्ञान की स्वतन्त्रता (पुरुषार्थहेतुत्व) प्रतिपादित कर दी गई है,

the great glory of transcendental knowledge will be described. In the Vājasaneyī
śruti (Bṛhad-āraṇyaka Upaniṣad 4.4.23) it is said:
eṣa nityo mahimā brāhmaṇasya na karmaṇā vardhate no kanīyān
"Karma can neither lessen nor increase the eternal glory of one who
understands the Supreme."
Saṁśaya (doubt): Do they who are situated in transcendental knowledge have
the right to act in any way they please or do they not have that right?
Pūrvapakṣa (the opponent speaks): By abandoning prescribed duties one
commits a sin. Therefore a person in transcendental knowledge does not have the
right to act as he pleases.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 15
kāma-kāreṇa caike
kāma—desire; kāreṇa—by doing; ca—and; eke—some.
Also, some say he may act as he pleases.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
To show mercy to the people of the world a person situated in transcendental
knowledge may sometimes voluntarily perform Vedic rituals even though he gains
no personal benefit by performing them and neither is he faulted if he does not
perform them. His glory is eternal, as is explained in Bṛhad-āraṇyaka Upaniṣad
4.4.23 (quoted in the previous purport). Therefore a person situated in
transcendental knowledge can act as he likes and he is never touched by sin.
Here the word "brāhmaṇa" means "he who has directly seen the Supreme
Personality of Godhead". Such a person does not become virtuous by performing
Vedic rituals, and neither does he do anything wrong by failing to perform them.
As a lotus leaf is untouched by water, so he is untouched by the good karma
generated by Vedic rituals. As a handful of straw is at once consumed by a blazing
fire, so all his sins are at once burned to ashes. All of this shows the great power of

transcendental knowledge. This is further explained in the following sūtra.
Sūtra 16
upamardaṁ ca
upamardam—destruction; ca—also.
Destruction also.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
in the Muṇḍaka Upaniṣad it is said:
bhidyate hṛdaya-ganthiś
chidyante sarva-saṁśayāḥ
kṣīyante cāsya karmāṇi
tasmin dṛṣṭe parāvare
"The knot in the heart is pierced, and all misgivings are cut to pieces. The chain
of fruitive actions is terminated when one sees* the Supreme Personality of
Godhead."
In Bhagavad-gītā (4.37) the Supreme Personality of Godhead explains:
yathaidhāṁsi samiddho 'gnir
bhasmasāt kurute 'rjuna
jñānāgniḥ sarva-karmāṇi
bhasmasāt kurute 'rjuna
"As blazing fire turns firewood to ashes, O Arjuna, so does the fire of
knowledge burn to ashes all reactions to material activities."*
These verses show that transcendental knowledge destroys the reactions of past
fruitive deeds. Because transcendental knowledge thus destroys all karmic
reactions, whether partially experienced or waiting to be experienced in the future,
a person situated in transcendental knowledge is not at fault if he renounced the
fruitive actions of Vedic rituals. This is not very surprising.

Here someone may object: Is it not so that past karmic reactions are destroyed
only by experiencing them?
If this is said, then I reply: Although transcendental knowledge has the power
to burn away all past karmic reactions, by the Lord's desire, in order to preserve
the appearance of the ordinary workings of karma, transcendental knowledge does
not completely burn away all the karmic reactions created in the present body. In
this way the karma of a person situated in transcendental knowledge is like a cloth
that has been singed by fire. That is what is meant by the scriptures' statement that
karmic reactions are destroyed only by experiencing them,. This will be further
explained in sūtra 4.1.15.
Sūtra 17
ūrdhva-retaḥsu ca śabde hi
ūrdhva—up; retaḥsu—semen; ca—and; śabde—in the Śruti-śāstra; hi—indeed.
In the Śruti-śāstras indeed among the celibates.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The pariṇiṣṭhita devotees and especially the sannyāsīs and other celibates
advanced in transcendental knowledge are especially free to act as they like. This
truth explained in the Śruti-śāstra again confirms the truth that transcendental
knowledge is independent of the Vedic rituals. The scriptural passage referred to
in this sūtra is from the Bṛhad-āraṇyaka Upaniṣad (3.5.1) and is given below:
tasmād brāhmaṇaḥ pāṇḍityaṁ nirvidya bālyena tiṣṭhāset. bālyaṁ ca pāṇḍityaṁ ca
nirvidyātha munir amaunaṁ ca maunaṁ ca nirvidyātha brāhmaṇaḥ kena syād
yena syāt tenedṛśaḥ.
"A brāhmaṇa should then renounce scholarship and become like a child. Then
he should renounce both scholarship and childlike simplicity and become a silent
sage. Then he should renounce the stance of either being or not being a silent sage.
Then he becomes a brāhmaṇa, a person who directly sees the Supreme Personality
of Godhead. When he attains this stage he may act in whatever way he likes."
In Bhagavad-gītā (3.25) the Supreme Personality of Godhead explains: