सामग्री पर जाएँ
सर्वकोश
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 529, कुल 647 में से

संदर्भ में पढ़ें
पृष्ठ 529

Sūtra 40
tad-bhūtasya tu nātad-bhāvo jaiminer api niyamātad-rūpābhāvebhyaḥ
tat—that; bhūtasya—become; tu—but; na—not; a—not; tat—that; bhāvaḥ—
being; jaimineḥ—if Jaimini Muni; api—even; niyama—rule; a—not; tat—that;
rūpa—form; a—not; bhāvebhyaḥ—because of being.
But one who becomes that does not cease to be that, even according to Jaimini.
This is because of restraint, not being like that, and cessation.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (but) is used here to dispel doubt. One who becomes that, that
is to say one who becomes a genuine nirapekṣa sannyāsī sincerely devoted to the
Supreme Lord, never ceases to be that, that is to say he never falls from his
devotion to the Lord. That is the opinion of Jaimini, and it is also the opinion of
Me, Vyāsa. Why is that? The sūtra explains, "niyamātad-rūpābhāvebhyaḥ"
(because of restraint, not being like that, and cessation). The word "niyama" here
means "because they thirst to attain the Supreme Personality of Godhead, their
senses are naturally controlled." The word "rūpa" here means "desire". Because
they have no desire but to attain the Supreme Personality of Godhead, Gārgī and
other renunciants decline to accept the order of householder life or any of the
other orders of varṇāśrama-dharma. That is the meaning here. In Śrīmad-
Bhāgavatam 7.15.35) it is said:
kāmādibhir anāviddhaṁ
praśāntākhila-vṛtti yat
cittaṁ brahma-sukha-spṛṣṭaṁ
naivottiṣṭheta karhicit
"When one's consciousness is uncontaminated by material lusty desires, it
becomes calm and peaceful in all activities, for one is situated in eternal blissful
life. Once situated on that platform, one does not return to materialistic duties."*
Even Jaimini, who considers Vedic rituals most important, admits that the
Śruti-śāstra declares this of the nirapekṣa devotees. The conclusion therefore is
that the sincere renunciant must have performed all other duties in his previous
births. That is why he is now pure in heart and free from the need to perform them
any longer.