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.