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

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

Govinda Bhashya of Baladeva Vidyabhushana with Commentary

श्रील बलदेव विद्याभूषण (संपादक: कृष्णदास बाबा जी) द्वारा

DevanagariHindipublished647 पृष्ठ

पृष्ठ 420, कुल 647 में से

संदर्भ में पढ़ें
पृष्ठ 420

dānair yogaiḥ samādhinā brāhmaṁ niḥśreyasaṁ puṁsāṁ mat-prītis tattvavin-matam "It is the opinion of expert transcendentalists that the ultimate goal of performing all traditional good works, penances, sacrifices, charities, mystic activities, trances, etc., is to invoke My satisfaction."* For this reason the liberated souls of their own accord meditate on the Lord. That is the meaning. It is very difficult to understand the truth by studying the difficult Vedas and following the difficult path of logic, for there are many branches of the Vedas and many complicated arguments in logic. One whose heart is softened with love for the blissful Supreme Lord is not attracted to follow the path of the Vedas or the path of logic, for these paths only make the heart harder and harder. There are times, however, where these two paths can be employed to increase one's love and devotion to the Lord. In the following words the author of the sūtras gives the reason and evidence for all of this. Sūtra 28 sāmparāye tartavyābhāvāt tathā hy anye sāmparāye—in love for the Supreme Personality of Godhead; tartavya—of bondage; abhāvāt—because of the non-existence; tathā—so; hi—indeed; anye— others. When there is love for the Supreme Personality of Godhead, because of the absence of bondage. So the others indeed. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "sāmparāya" here means "the Supreme Personality of Godhead" because all truths meet in Him. "Sāmparāya" is therefore said to mean "love for the Supreme Personality of Godhead". This word is formed by adding the affix "aṇ" (Pāṇini's Aṣṭādhyāyī 4.4.21). For one who loves the Lord meditation on the Lord is spontaneous and not ordered by rules. Why is that? The sūtra explains: “tartavyābhāvāt" (because of the absence of bondage). This means, "because there is nothing to cross beyond" or “because there are no ropes of bondage that must be severed". The Vājasaneyīs (Bṛhad-āraṇyaka Upaniṣad 4.4.21) explain: