Govinda-bhāṣya

sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu

sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu |
kurute kevalānandād yathā martyasya nartanam ||
pūrṇānandasya tasyeha prayojana-matiḥ kutaḥ |
muktā apy āpta-kāmāḥ syuḥ kim u tasyākhilātmanaḥ ||
(Nārāyaṇa-saṁhitā; cited in Bhagavat Sandarbha: 47; Paramātma Sandarbha: 93; Govinda-bhāṣya on Vedānta-sūtra: 2.1.32)

“Without reference to a motive whatsoever, Hari performs the emanation and so forth [of the universe] out of bliss alone like an inebriated person’s dancing [which occurs as a result of bliss and not for the sake of attaining bliss]. Where is the notion of a motive in this regard for he who is possessed of complete bliss? Even the liberated shall be possessed of fulfilled desires. So how much more so shall this be so for he who is the Self of all?”

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sarva-dharmopapatteś ca

sarva-dharmopapatteś ca |
(Vedānta-sūtra: 2.1.37)

“And because of the establishment of all attributes [in Brahman, Brahman rightly both remains impartial to jīvas in general and favors his bhaktas specifically].

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upapadyate cābhyupalabhyate ca

upapadyate cābhyupalabhyate ca |
(Vedānta-sūtra: 2.1.36)

“That [i.e., partiality on the part of Brahman in the form of favoring bhaktas] is also established, and is also observable.”

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na karmāvibhāgād iti cen nānāditvāt

na karmāvibhāgād iti cen nānāditvāt |
(Vedānta-sūtra: 2.1.35)

“‘No, [Brahman cannot be said to be free from partiality or cruelty just by making reference to karma] because of the non-distinction of karma [from Brahman prior to the emanation of the universe].’ If this [objection is raised], [then to that it is said] no, [karma is not simply undivided prior to the emanation of the universe] because of [karma’s] being beginningless [i.e., because of karma’s becoming recurrently distinguished from Brahman in each successive emanation of the universe in accord with its state at the end of each previous emanation of the universe in a perpetual cycle without beginning].”

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lokavat tu līlā-kaivalyam

lokavat tu līlā-kaivalyam |
(Vedānta-sūtra: 2.1.33)

“Like a person’s [endeavor to act], it [i.e., Brahman’s endeavor of emanating the universe], rather, is a singularity of play.”

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anādi-pravṛtti-śīlānāṁ pravṛtti-saṅkocāya āśramāḥ śāstreṇa vihitāḥ

anādi-pravṛtti-śīlānāṁ pravṛtti-saṅkocāya āśramāḥ śāstreṇa vihitāḥ | atas tad-vidhāne na tasya tātparyaṁ kintu tat-saṅkoca eva | tā hi brahma-rati-pratibandhikā bhavanti | ye tūpakṣīṇa-pravṛttayo brahmaika-ratās teṣāṁ na kiñcid āśramaiḥ phalam iti nairāśramyaṁ varīyaḥ |
(Govinda-bhāṣya on Vedānta-sūtra: 3.4.39)

“The āśramas [i.e., brahmacarya, gārhasthya, etc.] are enjoined by the śāstra for those possessed of a beginningless disposition towards active engagement (pravṛtti) [i.e., towards attached involvement in worldly affairs and experience of worldly objects] for the purpose of the diminution of that active engagement (pravṛtti). Thus, its [i.e., the śāstra’s] aim (tātparya) is not in enjoinment [alt., execution] of that [i.e., its aim is not to perpetuate attached engagement with the worldly (pravṛtti)] but [rather] only in the diminution of that [i.e., of pravṛtti] since those [i.e., the āśramas] become impediments to Brahma-rati [i.e., loving attachment to Bhagavān, when they not observed as a secondary, subordinate aspect of the pursuit of Brahma-rati, if at all]. For those who are attached only to Brahman and in whom active engagement (pravṛtti) has vanished, there is no gain whatsoever by means of [observance of] the āśramas. Thus, being without an āśrama is better [for them].”

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so’yam upadeśo buddhy-arthaḥ

so’yam upadeśo buddhy-arthaḥ | sarvatra tadīyatva-jñānārthaḥ pādavat | pādo’sya viśvā bhūtāni ity atra yathā viśvasya bhagavat-pādatvopadeśas tadvat | evaṁ hi dveṣa-nihīnaṁ manas tat-pravaṇaṁ bhavati | na caivaṁ rāga-prāptir nihīnatva-buddher bādhakatvāt |
(Govinda-bhāṣya on Vedānta-sūtra: 3.2.34)

“This teaching [i.e., the teaching Chāndogya Upaniṣad 3.14.1, ‘All of this is verily Brahman’ (sarvaṁ khalv idaṁ Brahma)] is for the sake of understanding, that is, for the sake of awareness of belongingness to him (tadīyatva) in everything, like [his] foot, that is, as there is a teaching of the universe’s being the foot of Bhagavān here [in Ṛg-veda 10.90.3], ‘The existent universes are his foot.’ In this way completely free from enmity, the mind becomes intent upon him [i.e., on Bhagavān]. Also in this way [i.e., also by means of the aforementioned teaching that everything belongs to him] an occurrence of attachment (rāga) [to the universe in which one is situated, or anything within it] does not occur because of the annulling of that by understanding of the utter inferiority [of sāṁsārika existence and everything within it in comparison to Śrī Bhagavān himself].”

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vittir viraktiś ca kṛtāñjaliḥ puro

vittir viraktiś ca kṛtāñjaliḥ puro
yasyāḥ parānanda-tanor vitiṣṭhate |
siddhiś ca sevā-samayaṁ pratīkṣate
bhaktiḥ pareśasya punātu sā jagat ||
(Govinda-bhāṣya on Vedānta-sūtra: 3.2.1)

“May bhakti to the Supreme Īśa—
She possessed of a form of supreme bliss
Before whom Knowledge and Non-attachment
Stand with cupped-palms
And Siddhi awaits an occasion for service—
Purify the universe.”

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janayitvā vairāgyaṁ guṇair nibadhnāti modayan bhaktān

janayitvā vairāgyaṁ guṇair nibadhnāti modayan bhaktān |
yas tair baddho’pi guṇair anurajyati so’stu me hariḥ preyān ||
(Govinda-bhāṣya on Vedānta-sūtra: 3.4.52)

“May Hari—
He who produces non-attachment (vairāgya) in,
Delights in,
And binds [his] bhaktas with [his] qualities,
And [who] also becomes bound
And delighted by their qualities—
Be my beloved.”

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