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

ataḥ—from that; tv—indeed; itarat—the other; jyāyaḥ—better; liṅgāt—by the
sign; ca—indeed.
But indeed the others are better, for there is a sign.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) is used here to dispel doubt. The word "ca" (indeed) is
used here for emphasis. The word "itarat" (the others) here refers to they who are
other than the followers of varṇāśrama, namely they who do not follow
varṇāśrama. The word "jyāyaḥ" means “their method of attaining transcendental
knowledge is better". Why is that? The sūtra explains, "liṅgāt" (for there is a sign).
The sign here is the Śruti-śāstra's explanation that Gārgī was very wise with
transcendental knowledge.
This is the meaning: The scriptures prescribe the duties of the āśramas in order
to restrict the seemingly beginningless materialistic desires of the conditioned
souls. Therefore the purpose of varṇāśrama is not to give facility for material
desires, but rather gradually to restrict them. At a certain stage, however, the
duties of varṇāśrama become obstacles to attaining love for the Supreme
Personality of Godhead.
They who have become free of material desires and who place their love in the
Supreme Personality of Godhead alone gain no benefit from the duties of
varṇāśrama. Therefore they who have risen above varṇāśrama are better. In the
Jābāla Upaniṣad it is said that one may progress through the asramas one after
another, or, if like Sāmvartaka Muni and others, one becomes completely devoted
to the Supreme Personality of Godhead alone one may renounce everything and
accept sannyāsa at once, at any time. The scriptural injunction, "a brāhmaṇa
should not pass even one day outside of the duties of varṇāśrama," is meant only
for ordinary people.
Here someone may object: That may be. Still, the sannyāsīs, who are outside of
the varṇāśrama-dharma and who are solely devoted to the Supreme Personality of
Godhead, are not better, for they may fall down and again become materialistic.
When a sannyāsī falls down and again accepts the life of a householder, his action
is condemned by the scriptures. Also, one who accepts sannyāsa, but then again
faithfully accepts the glorious varṇāśrama-dharma, must tend to so many
varṇāśrama duties that the single-pointed service to the Lord that was the
advantage of sannyāsa life becomes lost for him. On the other hand, they who
accept the duties of varṇāśrama gradually make more and more progress in
spiritual life.
If this is said, then the author of the sūtras gives the following reply.

Sūtra 40
tad-bhūtasya tu nātad-bhāvo jaiminer api niyamātad-rūpābhāvebhyaḥ
tat—that; bhūtasya—become; tu—but; na—not; a—not; tat—that; bhāvaḥ—
being; jaimineḥ—if Jaimini Muni; api—even; niyama—rule; a—not; tat—that;
rūpa—form; a—not; bhāvebhyaḥ—because of being.
But one who becomes that does not cease to be that, even according to Jaimini.
This is because of restraint, not being like that, and cessation.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) is used here to dispel doubt. One who becomes that, that
is to say one who becomes a genuine nirapekṣa sannyāsī sincerely devoted to the
Supreme Lord, never ceases to be that, that is to say he never falls from his
devotion to the Lord. That is the opinion of Jaimini, and it is also the opinion of
Me, Vyāsa. Why is that? The sūtra explains, "niyamātad-rūpābhāvebhyaḥ"
(because of restraint, not being like that, and cessation). The word "niyama" here
means "because they thirst to attain the Supreme Personality of Godhead, their
senses are naturally controlled." The word "rūpa" here means "desire". Because
they have no desire but to attain the Supreme Personality of Godhead, Gārgī and
other renunciants decline to accept the order of householder life or any of the
other orders of varṇāśrama-dharma. That is the meaning here. In Śrīmad-
Bhāgavatam 7.15.35) it is said:
kāmādibhir anāviddhaṁ
praśāntākhila-vṛtti yat
cittaṁ brahma-sukha-spṛṣṭaṁ
naivottiṣṭheta karhicit
"When one's consciousness is uncontaminated by material lusty desires, it
becomes calm and peaceful in all activities, for one is situated in eternal blissful
life. Once situated on that platform, one does not return to materialistic duties."*
Even Jaimini, who considers Vedic rituals most important, admits that the
Śruti-śāstra declares this of the nirapekṣa devotees. The conclusion therefore is
that the sincere renunciant must have performed all other duties in his previous
births. That is why he is now pure in heart and free from the need to perform them
any longer.

॥ ब्रह्मसूत्रम् ॥
अध्याय ३, पाद ४, सूत्र ४१
[अवतरणिका एवं पूर्वपक्षः]
अग्रिमे सूत्रे स्वानिष्ठभक्तापेक्षया निरपेक्षभक्तस्य श्रेष्ठत्वं प्रतिपाद्यते।
अत्र कश्चित् पूर्वपक्षी आशङ्कते—किं न दृश्यते यत् "सर्वं ह पश्यः पश्यति" इत्यादिश्रुतिवचनात् ब्रह्मविद्या निरपेक्षभक्तस्यापि स्वर्गलोकादिसम्पत्तिं विधत्ते?
यदा च ते इन्द्रादिदेवतानां लोकेषु प्रविशेयुः, तदा तत्रत्येषु प्राकृतभोगेषु तेषां सङ्गासक्त्या भगवद्भक्तेः शैथिल्यं विनाशो वा न स्यात् किम्?
एतादृशीमाशङ्कां निरसितुं सूत्रकारः सिद्धान्तसूत्रमाह—
[सूत्रम्]
न चाधिकारिकमपि पतनानुमानात्तदयोगात् ॥ ३।४।४१ ॥
[पदच्छेदः]
न—नहीं; च—एवं/अवधारणार्थे; आधिकारिकम्—अधिकारिपदम् (इन्द्रादिपदम्); अपि—अपि (समस्तभोगसङ्ग्रहार्थे); पतनानुमानात्—पतनस्य स्मृतिप्रमाणात्; तत्-अयोगात्—तेषां तत्र योगाभावात् (आसक्तेरभावात्)।
[सूत्रार्थः]
निरपेक्ष भक्त आधिकारिकादि (इन्द्रादि) पदों को भी नहीं चाहते, क्योंकि वहाँ से पतन का स्मृति-प्रमाण (अनुमान) है तथा उनमें विषय-भोगों के प्रति आसक्ति का सर्वथा अभाव है।
[श्रीबलदेवविद्याभूषण-विरचितं गोविन्दभाष्यम्]
अत्र 'च' शब्दोऽवधारणार्थे प्रयुक्तः। 'अपि' शब्दस्तु कृत्स्नप्राकृतभोगसङ्ग्रहार्थः।
'आधिकारिकम्' इन्द्रादिपदं निरपेक्षा भक्ता नेच्छन्ति।
कुतः? 'पतनानुमानात्'—पतने स्मृतिप्रमाणादित्यर्थः।
तथा हि स्मर्यते भगवद्गीतायाम् (८।१६)—
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥
अर्थाद् ब्रह्मलोकपर्यन्ताः सर्वे लोकाः पुनरावर्तनशीलाः सन्ति।
किञ्च, 'तदयोगात्'—तेषां निरपेक्षाणां प्राकृतभोगेषु सर्वथाऽभिलाषाभावात्। स्मृतिशतैस्तन्निरासात्।
अतो यद्यपि ब्रह्मविद्याया माहात्म्यं सर्वव्यापकं वर्तते, तथापि निरपेक्षा भक्ताः कदापि प्राकृतैश्वर्येषु न सज्जन्ते।
[हिन्दी-भावार्थः]
प्रस्तुत सूत्र में यह सिद्ध किया गया है कि निरपेक्ष भक्त स्वानिष्ठ भक्त से श्रेष्ठ हैं।
यहाँ यह शङ्का की गई थी कि "सर्वं पश्यः पश्यति" (वह सब कुछ देखता है) इत्यादि श्रुति-वाक्यों के अनुसार तत्त्वज्ञानी को समस्त ऐश्वर्य प्राप्त होते हैं, अतः निरपेक्ष भक्त भी स्वर्ग आदि लोकों को प्राप्त करके इन्द्रादि पदों के भोगों में आसक्त होकर अपनी अनन्य भक्ति से च्युत हो सकते हैं।
इस शङ्का का समाधान करते हुए श्रील बलदेव विद्याभूषण स्पष्ट करते हैं:
सूत्र में प्रयुक्त 'च' शब्द बल देने के लिए है और 'अपि' शब्द समस्त प्राकृत सुख-भोगों का समावेश करने के लिए है।
'आधिकारिक' पद से इन्द्र आदि देवताओं के पदों का बोध होता है। निरपेक्ष भक्त इन पदों की तनिक भी इच्छा नहीं करते।
इसका कारण सूत्र में 'पतनानुमानात्' बतलाया गया है, क्योंकि स्मृतियों में इन पदों से पतन होना निश्चित कहा गया है। जैसा कि भगवद्गीता (८।१६) में भगवान् श्रीकृष्ण कहते हैं:
"हे अर्जुन! ब्रह्मलोक से लेकर नीचे के समस्त लोक पुनरावर्ती हैं (जहाँ से पुनः संसार में लौटना पड़ता है)।"
इसके अतिरिक्त निरपेक्ष भक्तों में इन प्राकृत भोगों के प्रति कोई रुचि या कामना नहीं होती ('तदयोगात्'), अतः वे इन ऐश्वर्यों से सर्वथा अनासक्त रहते हैं और उनकी भगवद्भक्ति अखण्ड बनी रहती है।

carry him to the realms of Indra and the other demigods, because he has no desire
to enjoy the material pleasures available in those worlds, the nirapekṣa devotee
finds that his unalloyed love and devotion for the Supreme Lord remains
unbroken.
In the next sūtra the author shows that the nirapekṣa devotees are superior to
the pariṇiṣṭhita devotees also.
Sūtra 42
upa-pūrvakam api tv eke bhāvam aśana-vat tad uktam
upa—with the prefix "upa"; pūrvakam—beginning (upāsanā, or devotional
service); api—even; tu—but; eke—some; bhāvam—devotion; aśana—food; vat—
like; tat—that; uktam—spoken.
But some even that which begins with "upa". The perfect stage of devotion is
like food. This is said.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "api" (even) is used for emphasis. The word "tu" (but) is used to
begin the refutation of the opponent's idea. The word "eke" (some) means "the
followers of the Atharva Veda". The nirapekṣa devotees desire to engage in
devotional service. The word "upa-pūrvam" (the word that begins with "upa")
here means “upāsana" (devotional service). The word "bhāva" here means "the
perfect stage of devotion". That perfect stage is like food (aśana-vat) for the
nirapekṣa devotees. This the scriptures say. In Gopāla-tāpanī Upaniṣad (1.14) it is
said:
bhaktir asya bhajanaṁ tad ihāmutra
"Devotional service to Lord Kṛṣṇa is performed when the heart no longer
desires any material benefit to be obtained in this life or the next."
In the Gopāla-tāpanī Upaniṣad it is also said:
sac-cid-ānandaika-rase bhakti-yoge tiṣṭhati

"Devotional service is eternal and full of knowledge and bliss."
Wherever they may gone, the devotees worship Lord Hari. This is evidence that
the devotees are always happy. The Śruti-śāstra declares:
so 'śnute sarvān kāmān
"The devotee enjoys. All his desires are fulfilled."
Thus, even though he may be residing in the material world, the devotee
experiences bliss equal to the bliss of the spiritual world. Many quotes to
corroborate this may be found by searching the Smṛti-śāstra.
In the next sūtra the author shows us another reason why the nirapekṣa
devotees, even without endeavoring to attain them, easily attain sālokya (residing
on the same planet with the Lord) and sāmīpya (staying near to the Lord)
liberation.
Sūtra 43
bahis tūbhayathā smṛter ācārāc ca
bahiḥ—outside; tu—indeed; ubhayathā—both ways; smṛteḥ—because of Smṛti-
sastra; ācārāt—because of conduct; ca—also.
Certainly outside in two ways because of Smṛti-śāstra and conduct.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (certainly) is used here for emphasis. The word "bahiḥ"
(outside) here means that although the nirapekṣa devotees seem to reside within
the confines of the material world, in truth they are really outside that world. Why
is that? The sūtra explains, "ubhayathā" (in two ways). In Śrīmad-Bhāgavatam it is
said:
visṛjati hṛdayaṁ na yasya sākṣād
dharir avaśābhihito 'py aghaugha-nāśaḥ
praṇaya-rasanayā dhṛtāṅghri-padmaḥ

sa bhavati bhāgavata-pradhāna uktaḥ
"the Supreme Personality of Godhead is so kind to the conditioned souls that if
they call upon Him by speaking His holy name, even unintentionally or
unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their
hearts. Therefore, when a devotee who has taken shelter of the Lord's lotus feet
chants the holy name of Kṛṣṇa with genuine love, the Supreme Personality of
Godhead can never give up the heart of such a devotee. One who has thus
captured the Supreme Lord within his heart is to be known as bhāgavata-
pradhāna, the most exalted devotee of the Lord."****
The word "ācārāt" (because of conduct) here means that the relationship of the
Supreme Personality of Godhead and His devotees is like that of a master and
servant or like a jewel set in gold. This is explained in the Smṛti-śāstras. In Śrīmad-
Bhāgavatam (11.14.16) the Supreme Personality of Godhead Himself declares:
nirapekṣaṁ muniṁ śāntaṁ
nirvairaṁ sama-darśanam
anuvrajāmy ahaṁ nityaṁ
pūyeyety aṅghri-reṇubhiḥ
"With the dust of My devotees' lotus feet I desire to purify the material worlds,
which are situated within Me. Thus, I always follow the footsteps of My pure
devotees, who are free from all personal desire, rapt in thought of My pastimes,
peaceful, without any feelings of enmity, and of equal disposition everywhere."****
In these two ways it is shown that the Lord and His devotees are always
together, whether they are within the material world, or outside the boundaries of
the material world. Thus enmity to the Lord is the cause of repeated birth and
death in the material world, and destruction of those feelings of enmity to the Lord
is the cause of spiritual perfection.
Adhikaraṇa 11
The Supreme Personality of Godhead Protects and Maintains the Nirapekṣa
Devotee
Introduction by Śrīla Baladeva Vidyābhūṣaṇa

In the previous passages the nirapekṣa devotees disinterest in the pleasures
available in Brahmaloka and the other higher worlds was described. Now will be
described the nirapekṣa devotees' disinterest in the pleasures presently available in
this world. In the Taittirīya Āraṇyaka (3.14.1) it is said:
bhartā san bhriyamāṇaṁ bibharti
"The Supreme Lord maintains His devotees."
Saṁśaya (doubt): Does the Supreme Personality of Godhead personally
maintain the nirapekṣa devotees, or must the devotees struggle to maintain
themselves?
Pūrvapakṣa (the opponent speaks): The Lord does not maintain His devotees.
The devotees must struggle to maintain themselves.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 44
svāminaḥ phala-śruter ity ātreyaḥ
svāminaḥ—from the Lord; phala—result; śruteḥ—from the Śruti-śāstra; iti—
thus; ātreyaḥ—Dattātreya Muni.
From the Lord come results, for that is heard in the Śruti-śāstra. That is
Dattātreya's opinion.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The bodily needs of the devotee are supplied by the Supreme Personality of
Godhead (svāminaḥ). Why is that? The sūtra explains, "phala-śruteḥ" (for that is
heard in the Śruti-śāstra). In Taittirīya Āraṇyaka (3.14.1) the Supreme Personality
of Godhead is described as the maintainer of the devotees. This is also the opinion
of Dattātreya Muni. In Bhagavad-gītā (9.22), Lord Kṛṣṇa Himself declares:
ananyāś cintayanto māṁ
ye janāḥ paryupāsate

teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham
"But those who always worship Me with exclusive devotion, meditating on My
transcendental form, to them I carry what they lack, and I preserve what they
have."*
In the Padma Purāṇa it is said:
darśana-dhyāna-saṁsparśair
matsya-kūrma-vihaṅgamāḥ
svāny apatyāni puṣṇanti
tathāham api padmaja
"By vision, by meditation, and by touch only do the fish, the tortoise, and the
birds maintain their offspring. So do I also, O Padmaja."*
The devotees do not wish to trouble the Lord for their maintenance. Still,
because the Lord's every desire is automatically fulfilled, He maintains His
devotees without any trouble on His part. Thus, when the devotees serve the Lord
they are automatically maintained by the Lord. This is explained in Taittirīya
Āraṇyaka (3.14.1).
In the next sūtra the author gives an example to show that the Lord is
determined to maintain His devotees.
Sūtra 45
ārtvijyam ity auḍulomis tasmai hi parikrīyate
ārtvijyam—the ṛtvk priest's work; ity—thus; auḍulomiḥ—Auḍulomi; tasmai—
for that; hi—indeed; parikrīyate—is purchased.
Auḍulomi says He is like a ṛtvik priest. He sells Himself for that.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "iti" is used in the sense of similarity. Thus the Supreme Personality
of Godhead acts like a ṛtvik priest, for the Lord maintains the nirapekṣa devotees.
Because He has been purchased by their devotional service, the Lord fulfills the
bodily needs of His devotees. In the Viṣṇu-dharma it is said:

tulasī-dala-mātreṇa
jalasya culukena ca
vikrīṇīte svam ātmānaṁ
bhaktebhyo bhakta-vatsalaḥ
"The Supreme Personality of Godhead, who dearly loves His devotees, sells
Himself to them in exchange for a tulasī leaf and palmful of water."
The ṛtvik priests are purchased for a certain task by the yajamāna's payment of
dakṣiṇā. Being an impersonalist, Auḍulomi equates devotional service with buying
and selling. For these reasons the nirapekṣas are the best of the devotees.
Sūtra 46
śruteś ca
śruteḥ—from the Śruti-śāstra; ca—also.
From the Śruti-śāstra also.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the performance of yajña the ṛtvik priest gives his blessing to the performer
of the yajña (yajamāna). In the Chāndogya Upaniṣad (1.7.8-9) it is also said:
tasmād u haivam-vid udgātā brūyāt kaṁ te kāmam āgāyāni
"Then the learned udgātā priest says: Of what desire shall I sing?"
In this way the ṛtvik priest gives the result of the yajña to the yajamāna. As the
ṛtvik priest thus maintains the yajamāna, so the Supreme Personality of Godhead
maintains His devotee.
Adhikaraṇa 12

Meditation on the Supreme Personality of Godhead
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now the author of the sūtras will reveal the activities of the devotees after they
have attained transcendental knowledge of the Lord. In the Bṛhad-āraṇyaka
Upaniṣad (1.4.23) it is said:
tasmād evaṁ-vic chānto dāntaḥ. . . ātmā vā are draṣṭavyaḥ
"One who knows the Supreme Personality of Godhead becomes peaceful and
self-controlled. . . Then he gazes on the Supreme Personality of Godhead."
Saṁśaya (doubt): here it is said that one who desires to attain the Supreme
Personality of Godhead should also attain a long list of virtues, beginning with
being peaceful and culminating in being rapt in meditation on the Lord. Must the
nirapekṣa devotee develop all these virtues, or may be merely become rapt in
meditation on the Lord's form, qualities, and pastimes?
Pūrvapakṣa (the opponent speaks): Although one may have attained
transcendental knowledge, that knowledge does not become stable without the
development of peacefulness and a host of other virtues. Therefore the devotee
should endeavor to attain all these virtues.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 47
sahakāry-antara-vidhiḥ pakṣeṇa tṛtīyaṁ tadvato vidhy-ādi-vat
sahakāri—helping; antara—another; vidhiḥ—rule; pakṣeṇa—in one sense;
tṛtīyam—the third; tadvataḥ—like that; vidhi—rule; ādi—beginning; vat—like.
Different from the helpful rules is the third. It is like the rules and other things.
Purport by Śrīla Baladeva Vidyābhūṣaṇa

The "sahakāry-antara" (helpful rules) here are the two sets of virtues: 1. those
beginning with peacefulness, and 2. those beginning with Vedic yajñas. These two
sets of virtues have already been discussed (in the purport of sūtra 3.4.26). These
rules (vidhiḥ) are here considered in a new and different way. These rules must be
observed by the followers (pakṣeṇa) of varṇāśrama-dharma, but they need not be
observed by they who are not followers of varṇāśrama-dharma, for such persons
already possess these virtues naturally. Therefore these persons are ordered to
meditate on the Lord's form, qualities, and pastimes.
Then the sūtra explains, "tṛtīyaṁ tadvataḥ" (there is a third thing like that).
Desiring only to attain the Lord's mercy, the nirapekṣa devotee engages his mind
in thinking about the Lord. That is the "third rule" (tṛtīyam). This is described in
the following statement of Śruti-śāstra:
manasaivedam āptavyam
"Engaging his mind in thinking of Him, the devotee attains the Lord."
Hearing about the Lord is done with the body and chanting mantras glorifying
the Lord is done with the voice. Meditating on the Lord is done with the mind.
Thus meditation is the third of these three processes.
To show that meditation must be performed the sūtra gives the example of
rules and other things (vidhy-ādi-vat). As the followers of varṇāśrama must
perform sandhyā-upāsanā and other rituals, so the nirapekṣa devotees who have
attained transcendental knowledge should meditate on the Supreme Lord's form,
qualities, and pastimes.
This does not mean that the nirapekṣa devotees should not perform japa,
worship, and other spiritual activities, for by meditating on the Lord one also
engages in these other activities. However, for the nirapekṣa devotee, meditation
on the Lord is most important. In this way three kinds of devotees situated in
transcendental knowledge have been described.
Adhikaraṇa 13
The Different Āśramas
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
That transcendental knowledge is attained by three kinds of devotees,
beginning with the svaniṣṭha devotees, has already been explained. Now will be

explained the way to make that transcendental knowledge very steady and secure.
At the end of the Chāndogya Upaniṣad (8.15.1) it is said:
ācārya-kulād vedam adhītya yathā-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."
Saṁśaya (doubt): Are they who are not in the gṛhastha-āśrama able attain
transcendental knowledge, or are they not able to attain it?
Pūrvapakṣa (the opponent speaks): Here and there the scriptures may say that
the sannyāsīs are able to attain transcendental knowledge, but this is only flattery,
only empty words of praise. These passages merely mean that one should renounce
everything for the sake of the Supreme Personality of Godhead. The conclusion is
that in order to attain the Supreme Personality of Godhead one must accept the
gṛhastha-āśrama. That is the teaching of the scriptures.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 48
kṛtsna-bhāvāt tu gṛhiṇopasaṁhāraḥ
kṛtsna—of all; bhāvāt—because of the existence; tu—but; gṛhiṇā—by the
gṛhastha; upasaṁhāraḥ—the goal.
But because of all the goal is by a gṛhastha.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) is used here to dispel doubt. This passage from the

scriptures declares that the goal is attained by a gṛhastha not because only they can
attain liberation but because everything else (kṛtsna-bhāvāt) is contained in
gṛhastha life. This means that all the duties of all the āśramas are in some way
included in the duties of gṛhastha life. Therefore the duties of other āśramas, such
as non-violence and sense-control, are duties for the gṛhasthas also. In fact no duty
in any other āśrama is incompatible with gṛhastha life. In the Viṣṇu Purāṇa it is
said:
bhikṣā-bhujaś ca ye kecit
pārivraḍ brahmacāriṇaḥ
te 'py atraiva pratiṣṭhante
gārhasthyaṁ tena vai param
"Sannyāsīs, brahmacārīs, and all others who eat the food of begging depend on
the gṛhasthas. Therefore the gṛhastha-āśrama is the best of āśramas."
Because the Śruti-śāstras declare that the followers of the other āśramas may
also attain liberation, if it is said that the followers of the gṛhastha-āśrama attain
the goal of life it is because that āśrama contains the duties of all the other
āśramas. This is explained in the following sūtra.
Sūtra 49
mauna-vad itareṣām apy upadeśāt
mauna—silence; vat—like; itareṣām—of others; api—also; upadeśāt—from the
teaching.
Because there is teaching of others like a silent sage.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The words "mauna-vat" here refer to the spiritual perfection already described.
In the Chāndogya Upaniṣad (2.23.1) it is said:
trayo dharma-skandhā yajño 'dhyayanaṁ dānam iti prathamas tapa eva dvitīyo
brahmacaryācārya-kula-vāsī tṛtīyo 'tyantam ātmānam ācārya-kule 'vasādayan sarva
ete puṇya-lokā bhavanti brahma-saṁstho 'mṛtatvam eti

"Religious life has three branches. The first branch is yajña, Vedic study, and
charity. The second branch is austerity. The third branch is living as a brahmacārī
in the home of the spiritual master. By staying as a brahmacārī in the home of the
spiritual master, everyone becomes saintly and pious. However, only he who takes
shelter of the Supreme Lord becomes immortal."
In the Bṛhad-āraṇyaka Upaniṣad (4.4.22) it is said:
etam eva viditvā munir bhavaty etam eva pravrājino lokam abhīpsantaḥ pravrajanti
"One who understands the Supreme Personality of Godhead becomes wise.
Desiring to travel to His transcendental world, the brāhmaṇas become wandering
sannyāsīs."
In this way it is seen that the scriptures teach that the wandering sannyāsīs, the
naiṣṭhika-brahmacārīs, and the followers of the other āśramas, all can attain
liberation. This is described in this sūtra by the words, "itareṣām apy upadeśāt".
The word "itareṣām is in the plural because the duties of the different āśramas are
very many. The four āśramas are described in the following words of the Jābāla
Upaniṣad:
brahmacaryaṁ samāpya gṛhī bhavet. gṛhī bhūtvā vanī bhavet. vanī bhutvā
pravrajet. yadi vetarathā brahmacaryād eva pravrajed gṛhād vā vanād vā. atha
punar avratī vā vratī snātako vāsnatako votsannāgnir anagniko vā yad ahar eva
virajyet tad ahar eva pravrajet.
"When one completes his studies as a brahmacārī, a man should become a
gṛhastha. After he has been a gṛhastha he may become a vānaprastha. After he has
been a vānaprastha he may become a wandering sannyāsī. Or, leaving brahmacārī
life he may at once become a wandering sannyāsī. Or, leaving gṛhastha life he may
directly become a sannyāsī. Or, leaving vānaprastha life he may become a sannyāsī.
They who have followed vows or not followed vows, become a snātaka or not
become a snātaka, carefully kept the sacred fire, or not kept
In the Jābāla Upaniṣad passage beginning with the words “paramahaṁsānām",
the nirapekṣa devotees are specifically described. When the gṛhasthas are singled
out it is because the duties of the other āśramas are all contained in the gṛhastha-
āśrama. Still, the Upaniṣad clearly says, "On the day one turns with distaste from
the world, on that day one should become a wandering sannyāsī." This means that
when one sincerely renounces the world one should at once accept sannyāsa. In
this way the idea that the gṛhastha-āśrama is the only proper āśrama is refuted.
Whether one still has material desires or one has lost all taste for material things
determines whether one should accept the gṛhastha-āśrama or the sannyāsa-
āśrama. Still, when a person has peacefulness, self-control, tolerance, and other

virtues, he may be within the varṇāśrama-dharma, or he may be above varṇāśrama-
dharma, he will certainly attain transcendental knowledge. This has been clearly
explained.
Adhikaraṇa 14
The Secret of Transcendental Knowledge
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now it will be said that transcendental knowledge is a great secret. In
Śvetāśvatara Upaniṣad (6.22) it is said:
vedānte paramaṁ guhyaṁ
purā-kalpe pracoditam
nāpraśāntāya dātavyaṁ
nāputrāyāśiṣyāya vā
"This, the supreme secret of Vedic literature, should not be spoken to one who
is not peaceful or in control of his senses, nor to one who is not a dutiful son or an
obedient disciple."
Saṁśaya (doubt): Should transcendental knowledge be taught to everyone or
should it not?
Pūrvapakṣa (the opponent speaks): Out of compassion the teacher does not
distinguish between who is fit and who is not fit to receive transcendental
knowledge. He reveals the truth to all.
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 50
anāviṣkurvann anvayāt
anāviṣkurvan—not manifesting; anvayāt—because of tradition.

सूत्रम्: अनाविष्कुर्वन्नन्वयात् ॥ (वे शिष्य-परम्परा के नियम के कारण ज्ञान प्रकट नहीं करते हैं।)
श्रील बलदेव विद्याभूषण विरचित तात्पर्य:
यहाँ "अनाविष्कुर्वन्" शब्द का अर्थ है, "वह दिव्य ज्ञान की शिक्षा सबको प्रकट रूप से नहीं देता।"
ऐसा क्यों है? सूत्र स्पष्ट करता है: "अन्वयात्" (शिष्य-परम्परा की विधि के कारण)।
यह बात श्वेताश्वतर उपनिषद् के पूर्वोक्त प्रमाण से स्पष्ट घोषित है।
कमलनयन स्वयं भगवान् श्रीकृष्ण ने इन शब्दों में इसे व्यक्त किया है
(श्रीमद्भगवद्गीता १८.६७):
इदं ते नातपस्काय
नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं
न च मां योऽभ्यसूयति ॥
"यह गुह्य ज्ञान कभी भी उसे नहीं बताना चाहिए जो तपस्या से हीन हो,
जो भक्त न हो, जो श्रवण-सेवा में तत्पर न हो, अथवा जो मुझसे
ईर्ष्या रखता हो।"
जब यह ज्ञान सुपात्र को दिया जाता है, तो यह दिव्य ज्ञान फलप्रद
होता है; किन्तु जब यह अपात्र को दिया जाता है, तो यह फल उत्पन्न
नहीं करता। यह श्वेताश्वतर उपनिषद् (६.२३) में व्याख्यायित है:
यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ । . . .
"जिन महापुरुषों की भगवान् में परा भक्ति है और जैसी भगवान् में है वैसी ही गुरु में है,
उन महात्माओं के हृदय में ही वैदिक ज्ञान के समस्त गूढ़ अर्थ स्वतः प्रकाशित होते हैं।"
छान्दोग्य उपनिषद् (८.७.१–८.१५.१) में इन्द्र और विरोचन की कथा आती है कि
उन दोनों को ही आत्मज्ञान का उपदेश दिया गया था। तथापि, विरोचन एक उपयुक्त
शिष्य नहीं था, इसलिए वह इसे यथार्थ रूप से नहीं समझ सका। अतः यह दिव्य ज्ञान
उन्हीं को सिखाना चाहिए जो इसे समझने में समर्थ हों। उन्हें नहीं सिखाना चाहिए
जो असमर्थ हों। जो श्रद्धालु हैं तथा शास्त्रों को स्वीकार करते हैं, वे ही इसे समझने में
सक्षम होते हैं।
अधिकरण १५

Attaining Transcendental Knowledge in This Lifetime
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now will be considered the time when transcendental knowledge is manifested.
Viṣaya (the subject to be discussed): The stories of Naciketa, Jābāla, and
Vāmadeva will be discussed here.
Saṁśaya (doubt): Is transcendental knowledge manifested in this life or the
next?
Pūrvapakṣa (the opponent speaks): It is manifested in the very lifetime that one
strives to attain it. This is because a person striving for knowledge thinks, "Let me
attain it in this lifetime."
Siddhānta (conclusion): In the following words the author of the sūtras gives
His conclusion.
Sūtra 51
aihikam aprastuta-pratibandhe tad darśanāt
aihikam—in the presrnt life; aprastuta—not manifested; pratibandhe—
impediment; tat—that; darśanāt—from seeing.
In the absence of obstacles it is in this life. That is so because of scriptural
revelation.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
When there is no obstacle, transcendental knowledge is manifested in this
lifetime. When there is an obstacle it is manifested in another lifetime. Why is
that? The sūtra explains, "tad darśanāt" (That is so because of scriptural
revelation). In Kaṭha Upaniṣad (2.3.18) it is said:
mṛtyu-proktāṁ naciketo 'tha labdhvā
vidyām etāṁ yoga-vidhiṁ ca kṛtsnam

brahma-prāpto virajo 'bhūd vimṛtyur
anyo 'py evaṁ yo vidadhyātmam eva
"Learning from Yamarāja the truth of transcendental knowledge and yoga
practice, Naciketa attained the Supreme Personality of Godhead. He became free of
the contamination of material life. He became free from death. Anyone else who
truly knows the Supreme Personality of Godhead also becomes like Naciketa."
This text shows that transcendental knowledge can be manifested in one
lifetime. Sometimes, however, a person strives for transcendental knowledge but
attains it only in another lifetime. An example of this is seen in Bṛhad-āraṇyaka
Upaniṣad (1.4.10). When the obstacles are not great and the endeavor is very
powerful, one can attain transcendental knowledge in one lifetime. Naciketa and
the king of Sauvīra are examples of this. But when the obstacles are very powerful,
then transcendental knowledge may have to wait for another birth, even though
one may have performed great yajñas and austerities, given charity, and developed
peacefulness, self-control, and a host of other virtues. This is confirmed in the
following words of Bhagavad-gītā (6.37-45):
"Arjuna said: O Kṛṣṇa, what is the destination of the unsuccessful
transcendentalist, who in the beginning takes to the process of self-realization with
faith but who later desists due to worldly-mindedness and thus does not attain
perfection in mysticism?*
"O mighty-armed Kṛṣṇa, does not such a man, who is bewildered from the path
of transcendence, fall away from both spiritual and material success and perish like
a riven cloud, with no position in any sphere?*
"This is my doubt, O Kṛṣṇa, and I ask You to dispel it completely. But for You,
no one is to be found who can destroy this doubt.*
"The Supreme Personality of Godhead said: Son of Pṛthā, a transcendentalist
engaged in auspicious activities does not meet with destruction either in this world
or in the spiritual world. One who does good, My friend, is never overcome by
evil.*
"The unsuccessful yogī, after many, many years of enjoyment on the planets of
the pious living entities, is born into a family of righteous people, or into a family
of rich aristocracy.*
"Or (if unsuccessful after long practice of yoga) he takes his birth in a family of
transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in
this world.*
"On taking such a birth, he revives the divine consciousness of his previous life,
and he tries to make further progress in order to achieve complete success, O son
of Kuru.*
"By virtue of the divine consciousness of his previous life, he automatically
becomes attracted to the yogic principles, even without seeing them. Such an
inquisitive transcendentalist stands always above the ritualistic principles of the
scriptures.*
"And when the yogī engages himself with sincere endeavor in making further

Page Transcription

progress, being washed of all contaminations, then ultimately, achieving perfection
after many, many births of practice, he attains the supreme goal."*
Therefore it is not an unfailing rule that one always attains transcendental
knowledge in one lifetime. A wise man agrees, "I may attain transcendental
knowledge in this lifetime or in another lifetime." That is the description in the
scriptures. Therefore one may attain transcendental knowledge in this lifetime or
in another lifetime. If there are obstacles, that knowledge may have to wait for
another lifetime.
Adhikaraṇa 16
Transcendental Knowledge and Liberation
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now will be shown the truth that liberation inevitably follows the attainment of
transcendental knowledge. In the Bṛhad-āraṇyaka Upaniṣad (4.4.17) it is said:
tam eva vidvān amṛta iha bhavati
"He who understands the Supreme Personality of Godhead becomes immortal."
In the Śvetāśvatara Upaniṣad (3.8) it is said:
tam eva viditvāti mṛtyum eti
"Only he who knows the Supreme Personality of Godhead can transcend the
bonds of birth and death."*
Saṁśaya (doubt): Does a person situated in transcendental knowledge attain
liberation when he leaves his material body, or must he take another birth and
then become liberated?
Pūrvapakṣa (the opponent speaks): Because the effect must follow the cause,
such a person attains liberation the moment he leaves his material body.
Siddhānta (conclusion): In the following words the author of the sūtras gives

देवनागरी (मूल संस्कृत एवं हिन्दी अनुवाद)

(पूर्व प्रसङ्ग - श्रीमद्भगवद्गीता ६.४५ श्लोकोद्धरणम्)
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः। अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥
हिन्दी अनुवाद: प्रयत्नपूर्वक साधन करने वाला योगी समस्त पापों से शुद्ध होकर अनेक जन्मों की साधना से सिद्ध होकर परम गति को प्राप्त होता है।
भाष्यम्: तस्मान्नैकान्तिकमेकस्मिन्नेव जन्मनि विद्याजन्म। 'इहैवामुत्र वा विद्या मे जायेत' इति धीमतोऽभिसन्धिदर्शनात्। तस्मात्प्रतिबन्धाप्रतिबन्धाभ्यामैहिकमामुष्मिकं वा विद्याजन्मेत्यर्थः।
हिन्दी अनुवाद: अतः यह कोई निश्चित नियम नहीं है कि एक ही जन्म में तत्त्वज्ञान उत्पन्न हो। ज्ञानी पुरुष का ऐसा संकल्प देखा जाता है कि "मुझे इसी जन्म में अथवा परजन्म में विद्या प्राप्त हो।" अतः प्रतिबन्ध होने अथवा न होने पर तत्त्वज्ञान इस जन्म में या अगले जन्म में उदित होता है।
अधिकरणम् १६: मुक्तिफलाधिकरणम्
विषय: तत्त्वज्ञान एवं मोक्षफल का सम्बन्ध
श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम् — अवतरणिका:
इदानीं विद्याया मुक्तिरव्यभिचरितं फलमित्युपदिश्यते।
हिन्दी अनुवाद: अब यह प्रतिपादित किया जाता है कि ब्रह्मविद्या का फल (मुक्ति) निश्चित एवं अव्यभिचारी है।
श्रुति प्रमाण (बृहदारण्यकोपनिषत् ४.४.१७):
तमेव विद्वानमृत इह भवति।
हिन्दी अनुवाद: उस परमपुरुष को जानकर ही मनुष्य इसी जीवन में अमर हो जाता है।
श्रुति प्रमाण (श्वेताश्वतरोपनिषत् ३.८):
तमेव विदित्वातिमृत्युमेति।
हिन्दी अनुवाद: उस परमात्मा को जानकर ही साधक मृत्यु का अतिक्रमण कर जाता है।
संशय: किं विद्यावतः शरीरपाते मुक्तावपि जन्मान्तरनियमोऽस्ति न वा? उत शरीरपातानन्तरमेव मुक्तिर्भवति?
हिन्दी संशय: क्या तत्त्वज्ञानी के शरीर त्यागने पर मुक्ति के लिए अन्य जन्म लेने का नियम है अथवा नहीं?
पूर्वपक्ष: कारणाविशेषाच्छरीरपाते सत्येव मुक्तिर्भवति, यतो हि कारणस्य अव्यवहितं कार्यं भवति।
हिन्दी पूर्वपक्ष: कारण की पूर्णता होने पर कार्य अवश्यम्भावी होता है, अतः ज्ञानी पुरुष शरीर त्यागते ही तत्काल मुक्ति प्राप्त करता है।
सिद्धान्त: इत्याशङ्क्य सूत्रकारः परिहरति—
हिन्दी सिद्धान्त: इस संशय के समाधान हेतु सूत्रकार (महर्षि बादरायण) अग्रिम सूत्र द्वारा समाधान करते हैं—

His conclusion.
Sūtra 52
evaṁ mukti-phalāniyamas tad-avasthāvadhṛtes tad-avasthāvadhṛteḥ
evam—thus; mukti—of liberation; phala—the result; a—not; niyamaḥ—rule;
tat—of that; avasthā—state of being; avadhṛteḥ—because of the determination.
In the same way there is no specific rule about liberation, for it depends on the
circumstances.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
As there is no rule about transcendental knowledge, so there is no rule that a
person situated in transcendental knowledge and striving for liberation must attain
liberation in the same lifetime. When there are no longer any obstacles, then a
person situated in transcendental knowledge attains liberation when he dies. This
means when there are no longer any past karmic reactions. When there are no
karmic reactions remaining, then one attains liberation at the moment of death.
When there are karmic reactions remaining one does not attain liberation at the
moment of death. Why is that? The sūtra explains, "tad-avasthāvadhṛteḥ" (for it
depends on the circumstances). In the Chāndogya Upaniṣad (6.14.2) it is said:
ācāryavān puruṣo veda tasya tāvad eva ciraṁ yāvan na vimokṣye atha sampatsye
"One who approaches a bona fide spiritual master can understand everything
about spiritual realization.* When his past karmic reactions are exhausted he at
once attains liberation."
In this way the Chāndogya Upaniṣad affirms that one attains liberation when
his past karmic reactions are exhausted. In the Nārāyaṇādhyātma it is said:
vidvān amṛtam āpnoti
nātra kāryā vicāraṇā
avasannaṁ yadārabdhaṁ
karma tatraiva gacchati
na ced bahūni janmāni
prāpyaivānte na saṁśayaḥ