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

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:

saktāḥ karmaṇy avidvāṁso
yathā kurvanti bhārata
kuryād vidvāṁs tathāsaktaś
cikīrṣur loka-saṅgraham
"As the ignorant perform their duties with attachment to results, the learned
may similarly act, but without attachment, for the sake of leading people on the
right path."*
In the next sūtra Jaimini Muni gives a different opinion.
Sūtra 18
parāmarśaṁ jaiminir acodanā cāpavadati hi
parāmarśam—favorable idea; jaiminiḥ—Jaimini; acodanā—not ordering; ca—
and; apavadati—criticizes; hi—because.
Jaimini favors it. It is not ordered, and because indeed it is forbidden.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
A person situated in transcendental knowledge has the freedom to perform
prescribed Vedic rituals and duties in whatever way he likes. That is the meaning
of the Śruti-śāstra's explanation that he may act as he likes.
The word "hi" here means "because". The word parāmarśam" means that the
Śruti-śāstra orders that even one situated in transcendental knowledge must
perform Vedic rituals, and the word "apavadati" means that the Śruti-śāstra forbids
that he stop performing Vedic rituals. The word “acodanā" means that a person
situated in transcendental knowledge may renounce those activities not prescribed
by the scriptures. That is the meaning here.
Īśopaniṣad mantra 2 and the passage from Taittirīya Brāhmaṇa (quoted in the
purport of sūtra 7) both forbid the renunciation of Vedic rituals. They do not say
that one should renounce Vedic rituals.
Therefore there is a contradiction, with some texts encouraging performance of
Vedic rituals and some encouraging renunciation of Vedic rituals. It is not that the
texts encouraging renunciation are wrong. These texts are intended for persons
who are crippled, mute, or in some other way unable to perform Vedic rituals.
Therefore even they who are situated in transcendental knowledge should
continue to perform Vedic rituals.

The words "kena syāt" in the passage from the Bṛhad-āraṇyaka Upaniṣad (3.5.1,
quoted in the previous purport) mean, "a person situated in transcendental
knowledge must perform Vedic rituals, but he has some freedom to perform them
in the way that pleases him". It does not mean that he has the right to renounce
Vedic rituals altogether. This is the opinion of Jaimini.
Thus Jaimini believes that this passage orders the performance of Vedic rituals.
In the following words the author of the sūtras gives His opinion, which is that the
person situated in transcendental knowledge really does have the right to act in
any way he likes.
Sūtra 19
anuṣṭheyaṁ bādarāyaṇaḥ sāmya-śruteḥ
anuṣṭheyam—what should be practiced; bādarāyaṇaḥ—Vyāsa; sāmya—equality;
śruteḥ—from the Śruti-śāstra.
Vyāsa says it may be done because the Śruti-śāstra describes equality.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The words "anuṣṭheyaṁ bādarāyaṇaḥ" here mean, "Vyāsa thinks that a person
situated in transcendental knowledge may perform Vedic rituals, or not, as he
chooses". Why is that? The sūtra explains: "sāmya-śruteḥ" (because the Śruti-
śāstra declares that whether he performs these rituals or not it is the same).
The words "When he attains this stage he may act in whatever way he likes," of
Bṛhad-āraṇyaka Upaniṣad 3.5.1 (quoted in the purport of sūtra 17) mean that a
person situated in transcendental knowledge may act in any way, but the result he
obtains is always the same. Jaimini's opinion is that this description of the actions
of a person situated in transcendental knowledge are only words of empty praise,
for one must perform Vedic rituals completely in order to get a good result. If a
person renounces some part of the Vedic rituals he is not equal to a person who
performs all rituals perfectly.
Vedic rituals should be performed by a svaniṣṭha devotee. The statement that a
person who neglects Vedic rituals becomes sinful like a person who kills his own
children (Taittirīya Brāhmaṇa quoted in the purport of sūtra 7) applies only to a
person who is not situated in transcendental knowledge. In this way the seeming
contradictions are reconciled. Jaimini's theory that all scriptural passages
encouraging renunciation are intended for they who are crippled or somehow
unable to perform Vedic rituals is refuted by the passage of Mahā-Nārāyaṇa
Upaniṣad quoted in the purport of sūtra 13.

Sūtra 20
vidhir vā dhāraṇa-vat
vidhiḥ—rules; vā—or; dhāraṇa—studying; vat—like.
Or, the rule may be like studying..
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The words "vidhir vā" mean that the statement “He may act in whatever way he
likes," of Bṛhad-āraṇyaka Upaniṣad 3.5.1 (quoted in the purport of sūtra 17) refers
only to a person situated in transcendental knowledge. The sūtra explains,
"dhāraṇa-vat" (it is like studying). This means that as the three higher castes are
eligible to study the Vedas, and others are not eligible, in the same way only a self-
realized pariṇiṣṭhita devotee situated in transcendental knowledge is allowed to act
in whatever way he likes". Others are not allowed. In Śrīmad-Bhāgavatam the
Supreme Personality of Godhead explains:
śaucam ācamanaṁ snānaṁ
na tu codanayācaret
anyāṁś ca niyamān jñānī
yathāhaṁ līlayeśvaraḥ
"As I, the Supreme Personality of Godhead, voluntarily enjoy transcendental
pastimes, so the person situated in transcendental knowledge performs snāna,
ācamana, śauca, and follows a host of other rules voluntarily, and not because he is
ordered to do so."
In the next sūtra an objection is raised and then answered.
Sūtra 21
stuti-mātram upādānād iti cen nāpūrvatvāt
stuti—praise; mātram—only; upādānāt—because of reference; iti—thus; cet—

... चेत्; न — नहीं; अपूर्वत्वात् — अपूर्व (नवीन विधान) होने के कारण।
यदि यह कहा जाए कि यह केवल स्तुति मात्र है, तो उत्तर है कि नहीं, क्योंकि यह अपूर्व (नवीन) है।
श्रील बलदेव विद्याभूषण-विरचित तात्पर्य:
अत्र पूर्वपक्षी आह — ये वचन केवल कोरी प्रशंसा (स्तुतिमात्र) हैं, वे यथार्थ सत्य नहीं कहते।
जैसे कोई प्रेमी अपनी प्रेयसी से कहता है, "तुम जो चाहो करने के लिए स्वतंत्र हो",
किन्तु उसका यह वास्तविक अभिप्राय नहीं होता कि प्रेयसी यथार्थतः कुछ भी कर सकती है;
उसी प्रकार यह कहा गया है कि दिव्य ज्ञान में स्थित व्यक्ति स्वेच्छानुसार कुछ भी कर सकता है।
यदि ऐसा आक्षेप हो, तो सूत्र समाधान करता है — "न" (नहीं, ऐसा नहीं है)।
किस कारण से? सूत्र कहता है — "अपूर्वत्वात्" (क्योंकि यह अपूर्व अर्थात् नवीन प्रतिपादन है)।
क्योंकि यह कथन कि साक्षात् परब्रह्म परमात्मा का दर्शन करने वाला व्यक्ति
अपनी इच्छानुसार वैदिक अनुष्ठान कर सकता है, एक सर्वथा अपूर्व उपदेश है;
अतः यह पूर्व-प्रतिपादित विषय की केवल प्रशंसा मात्र नहीं हो सकता। यह इसका तात्पर्य है।
सूत्र २२
भावशब्दाच्च ॥ २२ ॥
भाव — प्रेम (भगवद्भाव); शब्दात् — श्रुति-शब्द होने से; च — और भी।
श्रुति-शास्त्र में भगवत्प्रेम (भाव) का प्रतिपादन होने के कारण भी।
श्रील बलदेव विद्याभूषण-विरचित तात्पर्य:
मुण्डकोपनिषद् (३.१.४) में कहा गया है —
प्राणो ह्येष सर्वभूतैर्विभाति
विजानन् विद्वान् भवते नातिवादी ।
आत्मक्रीड आत्मरतिः क्रियावा-
नेष ब्रह्मविदां वरिष्ठः ॥
अनुवाद: "परम पुरुष भगवान् ही सबके प्राण हैं। वे समस्त भूत-प्राणियों में पूर्णतः प्रकाशित हैं।
जो उन्हें यथार्थतः जान लेता है, वह तत्त्ववेत्ता विद्वान् होकर व्यर्थ प्रलाप (अतिवाद) नहीं करता।
वह आत्म-क्रीड़ (परमात्मा में ही रमण करने वाला), आत्म-रति (परमात्मा में ही प्रेम रखने वाला) तथा भगवत्सेवा रूपी क्रियावान् होकर ब्रह्मवेत्ताओं में सर्वश्रेष्ठ होता है।"