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

person turns from the logicians' debates. He meditates on the Lord's pastimes. He
loves the Lord. He serves the Lord. He is the best of transcendentalists."
This verse clearly describes the devotees' love for the Lord. The word "ratiḥ"
here means "love". The words "bhāva", "rati", "prema" all mean "love". A
pariṇiṣṭhita devotee who has fallen in love with the Supreme Lord has not the time
to perform Vedic rituals very completely, although for the sake of the people in
general he may sometimes perform them to a certain extent. In this way it is seen
that transcendental knowledge is independent of Vedic rituals.
Fearing that another objection may be raised, the author of the sūtras gives the
following reply.
Sūtra 23
pāriplavārthā iti cen na viśeṣitatvāt
pāriplava—restlessness; arthāḥ—meanings; iti—thus; cet—if; na—not;
viśeṣitatvāt—because of being specific.
If it is said that they are pāriplava stories, then I reply no, for those are specific.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the Bṛhad-āraṇyaka Upaniṣad (4.5.1) it is said:
atha ha yājñavalkyasya dve bhārye babhuvatur maitreyī ca kātyāyanī ca
"Yājñavalkya had two wives: Maitreyī and Kātyāyanī."
In the Taittirīya Upaniṣad (3.1) it is said:
bhṛgur vai vāruṇir varuṇaṁ pitaram upasasāra adhīhi bhagavo brahmeti
"Bhṛgu approached his father, Varuṇa, and asked, O master, please teach me
about the Supreme."
In the Kauṣītakī Upaniṣad (3.1) it is said:

॥ तृतीयोऽध्यायः । चतुर्थः पादः । पारिप्लवाधिकरणम् ॥
श्रुति-वाक्य-सन्दर्भः (कौषीतकि-उपनिषद् ३।१) —
प्रतर्दनो ह वै दैवोदासिरिन्द्रस्य प्रियं धामोपजगाम युद्धेन च पौरुषेण च ॥
हिन्दी-अनुवादः —
दिवोदास के पुत्र प्रतर्दन पराक्रम और युद्ध-कौशल के प्रभाव से इन्द्र के प्रिय धाम को प्राप्त हुए।
तथा छान्दोग्योपनिषदि (४।१।१) —
जानश्रुतिर्ह पौत्रायणः श्रद्धादेयो बहुदायी बहुपाक आस ॥
हिन्दी-अनुवादः —
पौत्रायण जानश्रुति परम श्रद्धालु, प्रचुर दान देने वाले तथा सर्वदा अन्न-सत्र चलाने वाले थे।
पूर्वपक्षः —
ननु उपनिषत्सु यानि आख्यानानि श्रूयन्ते—यथा प्रतर्दन-जानश्रुति-याज्ञवल्क्य-मैत्रेयी-संवादादीनि—किं तानि पारिप्लव-प्रयोगार्थानि कर्माङ्गानि, उत विद्या-स्तुत्यर्थानि?
तत्र प्राप्तं तावत्—आख्यानानां कर्मशेषत्वम्। कुतः? पारिप्लव-कर्मार्थत्वात्। श्रूयते हि अश्वमेधे—
"सर्वाण्याख्यानानि पारिप्लवे शंसन्ति" (शतपथब्राह्मणम् १३।४।३।१५) इति।
हिन्दी-अनुवादः —
"अश्वमेध यज्ञ के पारिप्लव-अनुष्ठान में समस्त आख्यानों (कथाओं) का शंसन (गान) करना चाहिए।"
अतः 'सर्वाणि' इति विशेषण-श्रवणात् वेदान्तोक्तानि सर्वोपनिषद्-आख्यानान्यपि कर्मार्थानां पारिप्लवानाम् अङ्गभूतानि स्युः।
यदि सर्वाणि आख्यानानि कर्माङ्गानि, तर्हि उपनिषदां कर्मशेषत्वात् विद्यायाः स्वातन्त्र्यं न सिध्यति।
सिद्धान्त-सूत्रम् (ब्रह्मसूत्रम् ३।४।२३) —
पारिप्लवार्था इति चेन्न विशेषितत्वात् ॥ २३ ॥
पदच्छेदः —
पारिप्लवार्थाः, इति, चेत्, न, विशेषितत्वात्।
शाङ्कर-भाष्यम् / सिद्धान्त-विवेचनम् —
'पारिप्लवार्थाः' उपनिषदाख्यानानि कर्मार्थाः भविष्यन्तीति 'चेत्', तन्न। कस्मात्? 'विशेषितत्वात्'।
पारिप्लवे हि कतिपयानि एव आख्यानानि विशेषितानि विहितानि दृश्यन्ते, न सर्वाणि।
तथा हि श्रुतिः प्रतिदिनं विशिष्याख्यानानि समाम्नाति—
"मनुर्वैवस्वतो राजा तस्य मनुष्या विशः" इति प्रथमेऽहनि,
"यमो वैवस्वतो राजा तस्य पितरो विशः" इति द्वितीयेऽहनि,
"वरुणो वैवस्वतो राजा तस्य गन्धर्वा विशः" इति तृतीयेऽहनि—इत्येवमादिना प्रकारेण विहितानि।
हिन्दी-व्याख्या —
यदि कोई कहे कि उपनिषद् की ये कथाएँ पारिप्लव (यज्ञ में चित्त-विनोदन एवं कर्माङ्ग) के लिए हैं, तो यह कथन युक्त नहीं है;
क्योंकि श्रुति ने पारिप्लव में पढ़े जाने वाले आख्यानों का विशेष रूप से परिगणन (निर्देश) किया है।
प्रथम दिन वैवस्वत मनु की कथा, द्वितीय दिन वैवस्वत यम की कथा, तृतीय दिन वरुण की कथा—इत्यादि रूप से विशेष कथाओं का ही विधान है।
निष्कर्षः —
अतः "सर्वाण्याख्यानानि पारिप्लवे शंसन्ति" इति सामान्य-वचनस्य संकोचः कार्यः;
पारिप्लव-प्रकरण-पठितानामेव आख्यानानां तत्र ग्रहणं भवति, न तु उपनिषद्-गतानाम्।
तस्मात् उपनिषद्-आख्यानानि न कर्माङ्गानि, अपितु आत्मविद्या-प्रतिपत्ति-सौकर्यार्थानि विद्या-स्तुत्यर्थानि च भवन्ति।

Sūtra 24
tathā caika-vākyatopabandhāt
tathā—so; ca—and; eka—one; vākyatā—statement; upabandhāt—because of
the connection.
It is also so because of the unity of the statements.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Because they are not pāriplava stories, it is should be understood that the
stories of the Upaniṣads are meant to teach transcendental knowledge. Why is
that? The sūtra explains, “eka-vākyatopabandhāt" (because of the unity of the
statements). Thus in the story beginning with the description of Yājñavalkya and
his wives it is said (Bṛhad-āraṇyaka Upaniṣad 4.4.22):
ātmā vā are draṣṭavyaḥ śrotavyaḥ
"One should hear of the Supreme Personality of Godhead. One should gaze
upon Him."
It this way it is seen that because of their context these stories are meant to
teach transcendental knowledge. As the story beginning with the words "so 'rodīt"
is a story meant to teach Vedic rituals and is not a pāriplava story, so the stories of
the Upaniṣads are meant to teach transcendental knowledge. That is the meaning.
Because it teaches the supreme goal of life, transcendental knowledge is
independent of Vedic rituals. Great saints therefore strive to attain transcendental
knowledge. The stories of the Upaniṣads give concrete examples of the truths of
transcendental knowledge. For example, they will give concrete examples to show
the truth of the Śruti-śāstras' statement (Chāndogya Upaniṣad 6.14.2):
ācāryavān puruṣo veda
"One who approaches a bona fide spiritual master can understand everything
about spiritual realization."*
In this way also it is seen that transcendental knowledge is independent of
Vedic rituals.

Sūtra 25
ata eva cāgnīndhanādy-anapekṣā
ataḥ eva—therefore; ca—also; agni—fire; indhana—igniting; ādi—beginning
with; anapekṣā—no need.
Therefore also there is no need to light the fire or perform other duties.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Because it is thus independent of Vedic rituals, transcendental knowledge does
not need the help of the lighting of the sacred fire or the other activities of those
rituals to give its result. Thus the idea that transcendental knowledge and the
performance of Vedic rituals must be combined in order to bring liberation is
refuted.
Adhikaraṇa 5
The Person Qualified To Attain Transcendental Knowledge
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now will be described the characteristics of a person qualified to learn
transcendental knowledge. In Bṛhad-āraṇyaka Upaniṣad (4.4.22) it is said:
tam etaṁ vedānuvacanena vividiṣanti yajñena dānena tapasānāśakena
"By study of the Vedas, by yajña, by charity, by austerity, and by fasting the
brāhmaṇas strive to understand the Supreme Personality of Godhead."
In Bṛhad-āraṇyaka Upaniṣad (4.4.23) it is said:

tasmād evam-vic chānto danta uparatas titikṣuḥ śraddhā-vitto bhūtvātmany
evātmānaṁ paśyet
"A person who is wise, peaceful, self-controlled, free from material desires,
tolerant, and forgiving, and whose wealth is faith, is able to see the Supreme
Personality of Godhead present as the Supersoul in his heart."
In this way it is seen that there are two lists of qualifications to understand the
Supreme Personality of Godhead. One list begins with Vedic yajñas ands the other
with peacefulness.
Saṁśaya (doubt): Are both sets of qualifications necessary or not?
Pūrvapakṣa (the opponent speaks): In the Chāndogya Upaniṣad (6.14.2) it is
said:
ācāryavān puruṣo veda
"One who approaches a bona fide spiritual master can understand everything
about spiritual realization."*
Therefore to attain transcendental knowledge one need only find a spiritual
master. Nothing else is required.
Siddhānta (conclusion): In the following words the author of the sūtras gives
his conclusion.
Sūtra 26
sarvāpekṣā ca yajñādi-śrutir aśva-vat
sarva—of all; apekṣā—need; ca—also; yajña—yajnas; ādi—beginning; śrutiḥ—
the Śruti-śāstra; aśva—horse; vat—like.
Also, all are needed. The Śruti-śāstra mentions yajñas and other things. They
are like a horse.
Purport by Śrīla Baladeva Vidyābhūṣaṇa

ब्रह्मसूत्रम् — तृतीयाध्यायः, चतुर्थः पादः

सर्वपेक्षाधिकरणम् (सूत्र २६-२७)

[पूर्वसूत्र-भाष्यशेषः — सूत्रम् २६]
संस्कृत-भाष्यम् (श्रीगोविन्दभाष्यम् — श्रीबलदेवविद्याभूषणविरचितम्):
यद्यपि विद्या स्वफलोत्पादने निरपेक्षा, तथापि स्वोत्पत्तौ यज्ञादीनि सर्वाण्याश्रमानुष्ठेयानि कर्माणि अपेक्षते।
कुतः? 'यज्ञादिश्रुतेः'—तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेन (बृहदारण्यकोपनिषत् ४।४।२२) इति श्रुतेः।
अत्र उदाहरणम्—'अश्ववत्'। यथा कश्चित् जनः ग्रामगमनाय अश्वम् अपेक्षते, न तु ग्रामं प्राप्तवतोऽश्वेनास्ति प्रयोजनम्;
तथैव विद्याया उत्पत्तये कर्मापेक्षितम्, न तु लब्धविद्यायाः फलप्राप्तये।
हिन्दी-अनुवादः
यद्यपि आत्मविद्या (ब्रह्मज्ञान) अपने मोक्षरूपी फल को देने के लिए किसी अन्य साधन की अपेक्षा नहीं रखती, तथापि उस ज्ञान की उत्पत्ति के लिए यज्ञ आदि समस्त पुण्य-कर्मों की आवश्यकता होती है।
ऐसा क्यों है? सूत्रकार कहते हैं—'यज्ञादिश्रुतेः' अर्थात् श्रुति में स्पष्ट रूप से यज्ञ आदि का विधान है।
बृहदारण्यक उपनिषद् (४।४।२२ तथा २३) में ज्ञान-प्राप्ति के लिए दो सूचियाँ प्रस्तुत की गई हैं—एक में यज्ञ, दान आदि कर्म हैं तथा दूसरी में शम, दम आदि आन्तरिक गुण।
सूत्रकार यहाँ 'अश्ववत्' (घोड़े के समान) दृष्टान्त देते हैं—जैसे गन्तव्य तक पहुँचने के लिए घोड़े की आवश्यकता होती है, किन्तु गन्तव्य पर पहुँच जाने के बाद घोड़े की कोई आवश्यकता नहीं रह जाती; वैसे ही ज्ञान की उत्पत्ति में कर्मों की अपेक्षा है, फलप्राप्ति में नहीं।
[आशङ्का / पूर्वपक्षः]
ननु यदि यज्ञादिभिरेव विद्या सिद्ध्यति, तर्हि शमदमादीनां किं कृत्यम्?
यदि प्रथम सूची के यज्ञ आदि कर्मों से ही ज्ञान उत्पन्न हो जाता है, तब शम-दमादि द्वितीय सूची के साधनों के अनुष्ठान की क्या आवश्यकता है?
एतस्यां शङ्कायामुच्यते—
[सिद्धान्त-सूत्रम् २७]
शमदमाद्युपेतस्तु स्यात्तथापि तु तद्विधेस्तदङ्गतया तेषामवश्यानुष्ठेयत्वात् ॥ २७ ॥
पदच्छेदः एवं पदार्थः:
• शम-दमादि-उपेतः = शम (मनोनिग्रह), दम (इन्द्रियनिग्रह) आदि से सम्पन्न।
• तु = निश्चय ही (शङ्का-निवारणार्थ)।
• स्यात् = होना चाहिए (साधक को ऐसा होना आवश्यक है)।
• तथापि = फिर भी (यज्ञादि के अनुष्ठान के बाद भी)।
• तु = किन्तु / विशेषतः।
• तद्विधेः = उनके विधान होने से (श्रुति द्वारा विहित होने के कारण)।
• तदङ्गतया = विद्या के अङ्ग होने से।
• तेषाम् = उनका (शम, दम आदि का)।
• अवश्यानुष्ठेयत्वात् = अवश्य अनुष्ठान (अभ्यास) कर्तव्य होने से।
उपनिषत्-श्रुति-प्रमाणम्:
तस्मादेवंविच्छान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वाऽऽत्मन्येवात्मानं पश्यति। (बृहदारण्यकोपनिषत् ४।४।२३)
श्रीगोविन्दभाष्यम् (श्रील बलदेव विद्याभूषण):
सूत्रे तु-शब्दद्वयम् अवधारणे शङ्कानिरासे च प्रयुक्तम्।
यद्यपि यज्ञादिसम्पत्तौ विद्या सम्भाव्यते, 'तथापि' मुमुक्षुः शमदमादियुक्त एव 'स्यात्'।
कुतः? 'तद्विधेः'—"शान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वा" इति श्रुतौ तेषां विधानात्।
यज्ञादीनि बहिरङ्गानि कर्माणि, शमदमादीनि च विद्याया अन्तरङ्गतया विधीयन्ते।
अतः विद्याङ्गत्वात् तेषां शमदमादीनाम् अवश्यानुष्ठेयत्वं सिद्ध्यति।
हिन्दी-भावार्थ एवं व्याख्या:
सूत्र में दो बार प्रयुक्त 'तु' शब्द निश्चय का द्योतक है और शङ्का का निराकरण करता है।
यद्यपि यज्ञादि पुण्य-कर्म ब्रह्मज्ञान की प्राप्ति के लिए आवश्यक साधन हैं, तथापि साधक को निश्चय ही शम, दम, तितिक्षा आदि से युक्त होना चाहिए।
ऐसा क्यों? क्योंकि श्रुति में उनका साक्षात् विधान है ("शान्तो दान्त उपरतस्तितिक्षुः...")।
यज्ञ, दान आदि बहिर्मुख अशुद्धि को दूर करने वाले बहिरङ्ग साधन हैं, जबकि शम (मन का संयम), दम (इन्द्रिय-संयम) आदि ज्ञान के साक्षात् अन्तरङ्ग साधन हैं।
अतएव, ज्ञान के पूर्ण सहायक अङ्ग होने के कारण मुमुक्षु साधक के द्वारा इनका अनुष्ठान अनिवार्य रूप से किया जाना चाहिए।

Because they are parts they must be attained). This means that peacefulness and
the other virtues mentioned here are parts of transcendental knowledge and
therefore they must also be attained.
The qualities given in both lists must be attained. The qualities on the first list,
which begins with yajñas, are external qualities, and those on the second list,
which begins with peacefulness, are internal qualities. In this way they are
distinguished. The word "ādi" (beginning with) here means that truthfulness and
many other qualities are also to be added to these lists.
Adhikaraṇa 6
A Person Situated in Transcendental Knowledge Is Not Free To Sin
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now will be explained the truth that a person situated in transcendental
knowledge should not commit forbidden acts. In the Śruti-śāstra it is said:
yadi ha vā apy evam-vin nikhilaṁ bhakṣayitaivam eva sa bhavati
"If a person situated in transcendental knowledge eats anything impure he
remains pure nevertheless."
Saṁśaya (doubt): Do these words order a person situated in transcendental
knowledge that he must eat any and all foods, or do they merely give permission
that he may eat any food he wishes?
Pūrvapakṣa (the opponent speaks): No argument has the power to refute that
this is an order. The person situated in transcendental knowledge is therefore
ordered that must eat any and all foods.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 28
sarvānnānumatiś ca prāṇātyaye tad-darśanāt

sarva—all; anna—food; anumatiḥ—permission; ca—and; prāṇa—of life;
atyaye—at the end; tat—that; darśanāt—because of revelation of Śruti-śāstra.
Also, permission to eat all foods is given when life is in danger, for that is the
revelation of scripture.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "ca" (also) is used here for emphasis. When proper foods are not
available and there is danger that life may come to an end, then permission is
given to eat any and all foods. Why is that? The sūtra explains, "tad darśanāt" (for
that is the revelation of scripture). In the Chāndogya Upaniṣad (1.10.1-4) it is said:
maṭacī-hateṣu kuruṣvāṭikyā saha jāyayoṣastir ha cākrāyaṇa ibhya-grāme
pradrāṇaka uvāsa. sa hebhyam kulmāṣān khadantaṁ vibhikṣe taṁ hovāca. neto
'nye vidyante yac ca ye ma imā upanihitā iti. eteṣāṁ me dehīti hovāca tān asmai
pradadau hantānupānam ity ucchiṣṭaṁ vai me pītaṁ syād iti hovāca. na svidete 'py
ucchiṣṭa iti na va ajīviṣyāmīmān akhadann iti hovāca kāmo me uda-pānam iti.
"A poor man named Uṣasti Cākrāyaṇa lived with his wife Aṭiki in the village of
Ibhya-grāma in the country of the Kurus. One year there was a famine and the
crops were destroyed by hailstones. Uṣasti begged food from a rich man who was
eating beans. The rich man said, All I have is these beans. I have nothing else.' The poor man said, Please give me that.' So the rich man give his remnants to
him. Then the rich man said, Here is something to drink.' The poor man replied, You have already drunk some of that and therefore I should not drink it.' The rich
man said, Is it not that I have also eaten some of these beans?' The poor man replied, Without eating these beans I would not be able to remain alive, but
drinking water I do not need. I can drink any time I wish."
The truth is thus seen in this story of Cākrāyaṇa. In order to save his live the
saintly sage named Cākrāyaṇa ate the remnants of beans eaten by a rich man, but,
fearing that he was accepting the remnants of another, he was not willing to drink
the water offered by the rich man, for he could easily obtain water whenever he
wished. On the following day the sage ate the leftovers of those beans, thus eating
his own remnants. This story is also recounted in other places in the scriptures.
Sūtra 29

abādhāc ca
abādhāt—because of being no impediment; ca—also.
Also because there is no impediment.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In times of emergency one has permission to eat any food, and such eating does
not contaminate the heart and the mind. The sūtra explains that this eating does
not present an impediment to attaining transcendental knowledge.
Sūtra 30
api smaryate
api—also; smaryate—in the Smṛti-śāstra.
Also in the Smṛti-śāstra.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In Manu-saṁhitā (10.104) it is said:
jīvitātyayam āpanno
yo 'nnam atti yatas tataḥ
lipyate na sa pāpena
padma-patram ivāmbhasā
"One who in an emergency, in order to save his life, eats whatever is available is
not touched by sin. He is like a lotus leaf untouched by water."
Only in an emergency, and not at other times, is one allowed to eat anything
that is available. Therefore the meaning here is that the person situated in
transcendental knowledge has permission to eat any food in certain circumstances,
not that he is ordered that he must eat any food. The scriptures clearly forbid the
eating of impure foods when there is no emergency.

॥ ब्रह्मसूत्रम् ॥
तृतीयाध्याये चतुर्थः पादः (सर्वान्नानुमत्यधिकरणम्)
सूत्रम् ३१
शब्दश्चातोऽकामकारे ॥ ३१ ॥
पदच्छेदः —
शब्दः, च, अतः, अकामकारे।
सूत्रार्थः —
अतः (इस कारण से) अकामकारे (स्वेच्छाचार न होने में) शब्दः च (श्रुति-वचन भी प्रमाण है)।
श्रील बलदेवविद्याभूषण-कृतं गोविन्दभाष्यम् —
आपत्काले हि प्राणरक्षार्थं सर्वान्नानुमतिर्भवति, न त्वनापदि। अनापत्काले तु तत्त्वविदुषा स्वेच्छया शास्त्रमर्यादा न लङ्घनीया।
अस्मिन्नर्थे छान्दोग्योपनिषदि (७।२६।२) श्रूयते —
"आहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः। स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षः॥" इति।
भाष्यानुवादः (हिन्दी) —
इस प्रकार आपातकाल में ही प्राण-रक्षा हेतु सर्वान्न-भक्षण की अनुमति प्राप्त होती है;
किन्तु सामान्य काल में दिव्य ज्ञान में स्थित पुरुष अपनी स्वेच्छा से शास्त्र के आदेशों का उल्लंघन नहीं कर सकता।
छान्दोग्योपनिषद् (७।२६।२) में कहा गया है —
"पवित्र एवं शुद्ध आहार ग्रहण करने से अन्तःकरण की शुद्धि होती है;
अन्तःकरण शुद्ध होने पर स्मृति अचल एवं दृढ़ होती है;
और निश्चल स्मृति प्राप्त होने पर साधक के हृदय की समस्त अविद्या-ग्रन्थियाँ पूर्णतया विदीर्ण हो जाती हैं।"
इस प्रकार छान्दोग्योपनिषद् अपनी इच्छानुसार मनमाना आचरण करने का निषेध करती है।
अतएव यद्यपि संकटकाल में किसी भी प्रकार का अन्न ग्रहण करने की छूट है,
तथापि सामान्य काल में शास्त्र-प्रदत्त विधि-निषेधों का पालन अनिवार्य है।
॥ इति सर्वान्नानुमत्यधिकरणम् ॥
अथ सप्तममधिकरणम् — स्वनिष्ठाधिकरणम्
(स्वनिष्ठ-भक्त एवं वर्णाश्रम-धर्म-विचारः)
श्रील बलदेवविद्याभूषण-कृत-अवतरणिका —
अथ स्वनिष्ठानां भगवद्भक्तानां वर्णाश्रमधर्मानुष्ठानं विचार्यते।
(अब स्वनिष्ठ भक्तों के वर्णाश्रम-धर्म के अनुष्ठान के औचित्य का विचार किया जाता है।)

In the beginning of this pada three kinds of devotees, beginning with the
svaniṣṭha devotee, were described. Now will be considered the following question:
Should they who have attained transcendental knowledge continue to perform the
duties of varṇāśrama-dharma? First we will consider the situation of the svaniṣṭha
devotees. In the Kauṣārava-śruti it is said:
paśyann apīmam ātmānaṁ
kuryāt karmāvicārayan
yadātmanaḥ su-niyataṁ
ānandotkarṣam āpnuyāt
"Even when one directly sees the Supreme Personality of Godhead one should
continue to perform Vedic rituals, for in this way one attains great bliss."
Saṁśaya (doubt): Should a svaniṣṭha devotee who has attained transcendental
knowledge still perform Vedic rituals or should he not?
Pūrvapakṣa (the opponent speaks): The purpose of Vedic rituals is to attain
transcendental knowledge. When the end is attained the means may be
abandoned. For this reason there is no reason that he must continue to perform
Vedic rituals.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His opinion.
Sūtra 32
vihitatvād āśrama-karmāpi
vihitatvāt—because of being ordered; āśrama—of the asramas; karma—the
duties; api—also.
The duties of the āśramas also, for they are ordered.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "api" (also) here means that the duties of the varṇas are also
included. This means that the prescribed duties of varṇāśrama-dharma should be
performed. Why is that? They should be performed in order to increase

transcendental knowledge. This is so because it is the order of the scriptures.
Here someone may object: Here it is said that Vedic rituals should continue to
be performed even after one has attained transcendental knowledge. How can this
not mean that transcendental knowledge and Vedic rituals must both be
performed together to bring the desired result?
If this is said, the author of the sūtras gives the following reply.
Sūtra 33
sahakāritvena ca
sahakāritvena—as helpful; ca—also.
Also, as helpful.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Vedic rituals should be performed, not because they are in themselves the cause
of liberation, but because they are helpful in attaining transcendental knowledge.
Transcendental knowledge is the real cause of liberation, as is explained in
Śvetāśvatara Upaniṣad (3.8).
In the beginning the svaniṣṭha devotee performs his prescribed duties of Vedic
rituals in order to please the Supreme Personality of Godhead. In that way he
attains transcendental knowledge. Then, although in this way he has already
attained transcendental knowledge, in order to increase that transcendental
knowledge, he continues to perform these prescribed

स्वर्गलोक के सुखों की। उसकी ऐसी कोई कामना नहीं होती। दिव्य ज्ञान में स्थित स्वनिष्ठ भक्त
भगवान् (परम पुरुष) के परम धाम को जाता है, और अपने गमन के
क्रम में वह स्वर्गलोक तथा अन्य स्वर्गीय लोकों से होकर
गुजर सकता है। यह वैसा ही है जैसे कोई मनुष्य ग्राम को जाते हुए मार्ग में घास
का स्पर्श कर लेता है।
अपनी सहायिका, जो कि वैदिक अनुष्ठान हैं, की सहायता से दिव्य ज्ञान
भगवान् को प्राप्त करने की लालसा रखने वाले स्वनिष्ठ भक्त के समक्ष स्वर्गलोक का अनुभव
प्रस्तुत करता है। तदनन्तर दिव्य ज्ञान
स्वयं उस भक्त को भगवान् के परम धाम पहुँचा देता है।
यह कठोपनिषद् २.३.१७ में स्पष्ट किया गया है। भक्त के हृदय की कामना को भी
इसी प्रकार समझाया गया है।
इसके अतिरिक्त, दिव्य ज्ञान भक्त को स्वर्गलोक केवल यह परीक्षा लेने के लिए
भी ले जा सकता है कि क्या उसने वास्तव में समस्त भौतिक कामनाओं का त्याग कर दिया है। श्रुति-
शास्त्र इसका वर्णन "सर्वं ह पश्यः
पश्यति" से आरम्भ होने वाले मन्त्र-भाग में करता है। इसका यह अर्थ नहीं है कि जो स्वनिष्ठ भक्त नहीं हैं वे
स्वर्गलोक नहीं जाते।
स्वनिष्ठ भक्त के लिए दिव्य ज्ञान, पूर्व एवं वर्तमान जन्म के उन कर्मों को छोड़कर जो विशेष रूप से
स्वर्गलोक की प्राप्ति कराते हैं, अन्य समस्त कर्म-बन्धनों को नष्ट कर देता है।
परिनिष्ठित भक्त के लिए दिव्य ज्ञान, पूर्व जन्मों के उन कर्मों को छोड़कर जो विशेष रूप से
स्वर्गलोक की प्राप्ति कराते हैं, समस्त कर्म-फलों को विनष्ट कर देता है। निरपेक्ष भक्त के लिए
दिव्य ज्ञान भूत और वर्तमान समस्त जन्मों के संचित कर्म-फलों का पूर्ण नाश कर देता है।
इस प्रकार यह सिद्ध होता है कि दिव्य ज्ञान वैदिक अनुष्ठानों से सर्वथा स्वतन्त्र है।
वैदिक अनुष्ठान केवल दिव्य ज्ञान के सहायक के रूप में कार्य करते हैं।
अधिकरण ८
परिनिष्ठित भक्त सामान्य विहित कर्तव्यों का त्याग कर सकते हैं
श्रील बलदेव विद्याभूषण द्वारा भूमिका
अब परिनिष्ठित भक्तों की स्थिति का विचार किया जाएगा।
मुण्डकोपनिषद् (३.१.४) में कहा गया है:
आत्मक्रीड आत्मरतिः क्रियावान्
"वह परमात्मा में ही क्रीड़ा करने वाला, परमात्मा में ही रति रखने वाला तथा भगवत्सेवा रूप क्रिया से युक्त है।
वह अपने विहित कर्तव्यों का पालन करता है। वह ब्रह्मवेत्ताओं में वरिष्ठ (श्रेष्ठ) है।"
अतः लोक-संग्रह (सामान्य जन-कल्याण) के निमित्त परिनिष्ठित भक्त को

perform the duties of varṇāśrama and out of love for the Supreme Lord the
pariniṣṭhita devotee should engage in the various activities of devotional service,
which begin with hearing of the Lord's glories.
Saṁśaya (doubt): Should the pariniṣṭhita devotee perform his varṇāśrama and
devotional duties simultaneously, or should he perform one first and then the
other?
Pūrvapakṣa (the opponent speaks): the simultaneous performance being
impossible, and the abandonment of prescribed duties being sinful, there is no
certain and definite rule as to the performance of these duties.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 34
sarvathāpi tatra cobhaya-liṅgāt
sarvathā—in all circumastances; api—indeed; tatra—there; ca—and; ubhaya—
of both; liṅgāt—because of the signs.
Also, indeed, it is in all circumstances because of signs from both.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "api" (indeed) is used here for emphasis. The word "sarvathā" means,
"in all circumstances, even if one must abandon one's varṇāśrama duties". This
means that the pariniṣṭhita devotee should always in engage in devotional service
to the Supreme Lord. In his spare time, perhaps, the devotee may perform a little
something of his varṇāśrama duties. Why is that? The sūtra explains, “ubhaya-
liṅgāt" (because of two signs). The sign from the Śruti-śāstra is this (Muṇḍaka
Upaniṣad 2.2.5):
tam evaikaṁ jānatha
"Place your thoughts on the Supreme Lord alone."
The sign from the Smṛti-śāstra comes from the Supreme Lord Himself
(Bhagavad-gītā 9.13-14):

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
"O son of Pṛthā, those who are not deluded, the great souls, are under the
protection of the divine nature. They are fully engaged in devotional service
because they know Me as the Supreme Personality of Godhead, original and
inexhaustible.*
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate
"Always chanting My glories, endeavoring with great determination, and
bowing down before Me, these great souls perpetually worship Me with
devotion."*
In the following words the author of the sūtras confirms this with more
evidence.
Sūtra 35
anabhibhavaṁ ca darśayati
anabhibhavam—not defeated; ca—and; darśayati—reveals.
It reveals that he is not defeated.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In Bṛhad-āraṇyaka Upaniṣad (4.4.23) it is said:
sarvaṁ pāpmānaṁ tarati. naiva pāpmā tarati. sarvaṁ pāpmānaṁ tapati. naiva
pāpmā tapati.

"He defeats all sins. Sins do not defeat him. He burns away all sins. Sins do not
burn him."
If, absorbed in chanting the glories of the Supreme Lord, a pariniṣṭhita devotee
neglects his varṇāśrama duties, that neglect is not a sin on his part. That is why the
sūtra declares, "It reveals that he is not defeated." The meaning here is that it is
right for a devotee to neglect the duties of varṇāśrama-dharma in favor of the
duties of devotional service to the Supreme Lord.
In Viṣṇu Purāṇa 3.8.9 (quoted at the end of the sūtra 2 purport) it is the
devotee's worship, not his performance of varṇāśrama duties, that satisfies the
Lord. In a preceding passage of Viṣṇu Purāṇa (2.13.9-11) are these words of King
Bharata, who had faith in devotional service alone:
yajñeśācyuta govinda
mādhavānanta keśava
kṛṣṇa viṣṇo hṛṣīkeśety
āha rājā sa kevalam
"Again and again King Bharata would chant the Lord's holy names: O Yajñeśa,
O Acyuta, O Govinda, O Mādhava, O Ananta. O Keśava, O Kṛṣṇa, O Viṣṇu, O
Hṛṣīkeśa!
nānyaj jagāda maitreya
kiñcit svapnāntareṣv api
etat paraṁ tad-arthaṁ ca
vinā nānyad acintayat
"O Maitreya, awake or asleep the king would not say anything else. He would
not think of anything but the Lord and His service.
samit-puṣpa-kuśādānaṁ
cakre deva-kriyā-kṛte
nānyāni cakre karmāṇi
niḥsaṅgo yoga-tāpasaḥ
"Practicing austere yoga, he stayed alone. He gathered firewood, flowers, and
kuśa grass for the worship of the Supreme Personality of Godhead. He did not
perform any other duties or rituals."

Adhikaraṇa 9
The Nirapekṣa Devotee
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Thus 1. the way that transcendental knowledge is manifested among they who
are within the varṇāśrama institution and 2. the results that knowledge brings to
such persons has been shown. Now will be shown the way these two are
manifested among the nirapekṣa devotees, who are above the varṇāśrama
institution. In the Bṛhad-āraṇyaka Upaniṣad (3.4.1) is the following passage about
Gārgī, who was enlightened with transcendental knowledge and above the
varṇāśrama institution:
atha vācaknavy uvāca brāhmaṇā bhagavanto hantāham enaṁ yājñavalkyaṁ dvau
praśnau prakṣyāmi
"Gārgī said: O exalted brāhmaṇas, now I will place two questions before
Yājñavalkya."
Saṁśaya (doubt): Is it possible that transcendental knowledge may be present
in they who do not take part in the varṇāśrama institution, or is it not possible?
Pūrvapakṣa (the opponent speaks): transcendental knowledge is never
manifested to they who are outside of the Vedas and the varṇāśrama institution.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 36
antarā cāpi tu tad dṛṣṭaiḥ
antarā—outside; ca—and; api—indeed; tu—but; tat—that; dṛṣṭaiḥ—by what is
seen.
But certainly outside also, because of what is seen.

Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) is used here to begin the refutation of the idea that Vedic
rituals are mandatory. The word "ca" (also) is used here to present the final
conclusion. The word "antarā" here refers to those persons who, although in this
life not following varṇāśrama-dharma, in their past lives practiced truthfulness,
austerity, japa, and other pious deeds, and therefore in this life were born both
pure and renounced. It is said that in such persons transcendental knowledge is
manifested. Why is that? The sūtra explains, “tad dṛṣṭaiḥ" (because of what is
seen). This means that the scriptures show Gārgī as an example of such a person.
The meaning is this: They who in their previous life properly performed their
duties but died before they could reap the result of their actions, in the next life
are born very pure in heart because of their previous pious deeds. The contact of
sincere devotees quickly turns them into great renounced saints.
In the next sūtra the author explains that the association of devotees is very
powerful. By that association one becomes free from material desires and attains
transcendental knowledge.
Sūtra 37
api smaryate
api—also; smaryate—in the Smṛti-śāstra.
Also in the Smṛti-śāstra.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In Śrīmad-Bhāgavatam (2.2.37) it is said:
pibanti ye bhagavata ātmanaḥ satāṁ
kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam
punanti te viṣaya-vidūṣitāśayaṁ
vrajanti tac-caraṇa-saroruhāntikam
"Those who drink through aural reception, fully filled with the nectarean

message of Lord Kṛṣṇa, the beloved of the devotees, purify the polluted aim of life
known as material enjoyment and thus go back to Godhead, to the lotus feet of
Him (the Personality of Godhead."*
In Śrīmad-Bhāgavatam (5.12.12) it is said:
"My dear King Rahūgaṇa, unless one has the opportunity to smear his entire
body with the dust of the lotus feet of great devotees, one cannot realize the
Absolute Truth simply by observing celibacy (brahmacarya), strictly following the
rules and regulations of householder life, leaving home as vanaprastha, accepting
sannyāsa, or undergoing severe penances in winter by keeping oneself submerged
in water or surrounding oneself in summer by fire and the scorching heat of the
sun. There are many other processes to understand the Absolute Truth, but the
Absolute Truth is only revealed to one who has attained the mercy of a great
devotee."*
In this sūtra the word "api" (also) is used in the sense of joining things
together.
Sūtra 38
viśeṣānugrahaś ca
viśeṣa—special; anugrahaḥ—mercy; ca—also.
Special mercy also.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In Bhagavad-gītā (10.9-10), the Supreme Personality of Godhead personally
declares:
mac-cittā mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca
"The thoughts of My pure devotees dwell in Me, their lives are fully devoted to
My service, and they derive great satisfaction and bliss from always enlightening

one another and conversing about Me.*
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-purvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
"To those who are constantly devoted to serving Me with love, I give the
understanding by which they can come to Me."*
To such devotees it is seen that the Lord gives special mercy. By engaging in
devotional service in this way one attains renunciation of the world.
Adhikaraṇa 10
Renunciation
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
The situation of Yājñavalkya and others who are within varṇāśarama, as well as
the situation of Gārgī and others who are not within varṇāśrama have been seen
here.
Saṁśaya (doubt): Who are better: they who are within varṇāśrama or they who
are not within it?
Pūrvapakṣa (the opponent speaks): Because they perform the duties of Vedas
and āśrama and also worship the Supreme Personality of Godhead, they who are
within varṇāśrama are better.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 39
atas tv itarat jyāyo liṅgāc ca