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
पृष्ठ 420, कुल 647 में से
संदर्भ में पढ़ेंdānair 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: