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 15, कुल 647 में से
संदर्भ में पढ़ेंपृष्ठ 15
- Pūrvapakṣa (presentation of the opposing view): There is no need to inquire
about Brahman. Simply by discharging ordinary pious duties described in the
dharma-śāstras one can attain immortality and an eternal reward. - Siddhānta (the conclusive truth): In the first sūtra Bhagavān Vyāsadeva
replies to his philosophical opponent.
Sūtra 1
athāto brahma-jijñāsā
atha—now; ataḥ—therefore; brahma—about Brahman; jijñāsa—there should be
inquiry.
Now, therefore, one should inquire about Brahman.*
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In this sūtra the word atha means "now", and the word ataḥ means "therefore".
The sūtra means "Now one should inquire about Brahman."
Atha (now): When a person has properly studied the Vedic literature,
understood its meaning, adhered to the principles of varṇāśrama-dharma, observed
the vow of truthfulness, purified his mind and heart, and attained the association
of a self-realized soul, he is qualified to inquire about Brahman.
Ataḥ (therefore): Because material piety brings results of material sense-
happiness, which is inevitably limited and temporary, and because the
transcendental form of the Supreme Personality of Godhead, which is realized by
the proper attainment of real transcendental knowledge, and which is full of
imperishable, limitless bliss, eternity, transcendental knowldege, and all
transcendental attributes, brings eternal bliss to the devotee-beholder, therefore
one should renounce all material pious duties for attaining material sense-
gratification, and inquire about Brahman by studying the four chapters of Vedānta-
sūtra.
At the point someone may object: Is it not true that simply by studying the
Vedas one attains knowledge of Brahman, and as result of this knowledge one
abandons the path of material piety and fruitive work and instead takes to the
worship of the Supreme Personality of Godhead? If this result is obtained simply
by studying the Vedas,, what need is there to study the four chapters of Vedānta-
sūtra?
To this objection I reply: Even if one carefully studies the Vedas,
misunderstanding and doubt may destroy his intelligence and lead him away from
the real meaning of the Vedas. For this reason it is necessary to study the Vedānta-