“The Sāṅkhya philosopher accepts three kinds of evidences, namely direct perception, hypothesis and traditional authority. When such. That name is Govinda-bhasya. So the Gaudiya-Brahma Sampradaya, they have got also commentary on Brahma-sutra. That is required. Govinda Bhasya. likes. Indian music (Sitar) along with contemporary music with funk,Jazz,world,Psychedelic,fusion, etc.
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Lecture — Bombay, September 30, But sometimes back, in Jaipur, there was a challenge that “The Gaudiya Sampradaya has no commentary on the Bbhasya. That name is Govinda-bhasya. So the Gaudiya-Brahma Sampradaya, they have got also commentary on Brahma-sutra. Conversation — June 18,Toronto Prabhupada: So, it is actually bhasyayam brahma-sutranam. This is the real commentary on Brahma-sutra by Vyasadeva himself, author.
Vyasadeva is the author govina Brahma-sutra, and he has written personally, under the instruction of his guru, Narada Muni, this Brahma-sutra-bhasya.
And it begins with the Brahma-sutra aphorism: The Brahma-sutra begins with these words: So these things are explained elaborately. Therefore Brahma-sutra-bhasya, bhasyayam brahma-sutra. So therefore in our Gaudiya, Chaitanya Mahaprabhu did not write any bhasya of the Brahma-sutra, neither the gosvamis, because they took it that Srimad-Bhagavatam is the real bhasya of Brahma-sutra.
Sometimes the Gaudiya Vaisnavas are challenged that “You cannot be accepted as bona fide community, spiritual community, because you have no bhasya on Brahma-sutra.
So we have got now Gaudiya Vedanta-bhasya. Ramanuja Vedanta-bhasya is there.
Madhvacarya Vedanta-bhasya is there, all. And Gaudiya had not. But since this challenge was made in Jaipur, then Baladeva Vidyabhusana, he took: Actually, in India, unless one follows the acaryas and has given commentary on the Brahma-sutra, he’s not a bona fide.
Brahma-sutra is called nyaya-prasthana. So any bona fide acarya must give his understanding about these three prasthanas.
There were six among the first followers of Lord Chaitanya. And then, from next step comes Raghunatha Gosvami and then this author of this book, Krishna dasa Kaviraja Gosvami, and from him, Narottama dasa Thakura, and then from him, Visvanatha Cakravarti, Baladeva Vidyabhusana. In this way this disciplic succession is coming from Lord Chaitanya. Conversation — July 18,Detroit Prabhupada: Then, from Krishna, Narada. So we are taking account very rigidly from Chaitanya Mahaprabhu, and I am the tenth generation from Chaitanya Mahaprabhu.
Sri Baladeva Vidyabhusana explains the suvarna-varna hemango citation to establish Lord Chaitanya as the yuga-avatara. Sri Chaitanya-charitamrta — Adi 3. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold.
In His later pastimes He accepts the sannyasa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees. In his commentary on the Visnu-sahasra-nama called the Namartha-sudha, Srila Baladeva Vidyabhusana, commenting upon this verse, asserts that Lord Chaitanya is the Supreme Personality of Godhead according to the evidence of the Upanisads.
He explains that suvarna-varnah means a golden complexion.
He also quotes the Vedic injunction yada pasyah pasyate rukma-varnam kartaram isam purusam brahma-yonim Mundaka Upanisad 3. Rukma-varnam kartaram isam refers to the Supreme Bhasyya of Godhead as having a complexion the color of molten gold. Another meaning of the description of the Lord as having a govina hue is that Lord Chaitanya’s personality is as fascinating as gold is attractive. Srila Baladeva Vidyabhusana has explained that the word varanga means “exquisitely beautiful.
Lord Chaitanya accepted sannyasa, leaving aside His householder life, to preach His mission. He has equanimity in different senses. First, He describes the confidential truth of the Personality bovinda Godhead, and second, He satisfies everyone by knowledge and attachment to Krishna. He is peaceful because He renounces all topics not related to the service of Krishna. Srila Baladeva Vidyabhusana has explained that the word nistha indicates His being rigidly fixed in chanting the holy name of Sri Krishna.
Lord Chaitanya subdued all disturbing opponents of devotional service, especially the monists, who givinda actually averse to the personal feature of the Supreme Lord. Sri Chaitanya-charitamrta — Adi 6. Materialistic philosophers accept matter to be the material and efficient cause of creation; for them, matter is the cause of every type of manifestation.
Generally they give the example of a waterpot and clay. Clay is the cause of the waterpot, but the clay can be found as both cause and effect. The waterpot is the effect and clay itself is the cause, but clay is visible everywhere. A tree is matter, but a tree produces fruit. Water is matter, but water flows. In this way, say the Sankhyites, matter is the cause of movements and production. As such, matter can be considered the material and efficient cause of everything in the cosmic manifestation.
Srila Baladeva Vidyabhusana has therefore enunciated the nature of pradhana as follows:. Seeing the wonderful arrangement and management of the cosmic manifestation generally suggests that a living brain is behind this arrangement, for without a living brain such an arrangement could not exist. One should not imagine that such an arrangement can exist without conscious direction. In our practical experience we never see that inert bricks can themselves construct a big building.
Such perception is within. Therefore the covering body, or the waterpot, cannot be synchronized with it. They also consider the intuition of living creatures from birth to be material. But such material tendencies as bodily intuition cannot be accepted as independent, for they suggest the existence of a spirit soul within the body.
Actually, the tree or the body of a living creature has no tendency or intuition; the tendency and intuition exist because the soul is present within the body. In this connection, the example of a car and driver may be given very profitably. The car has a tendency to turn right and left, but one cannot say that the car itself, as matter, turns right and left without the direction of a driver. A material car has neither tendencies nor intuitions independent of the intentions of the driver within the car.
The same principle applies for the automatic growth of trees in the forest. The growth takes place because of the soul’s presence within the tree.
The real fact, however, is this: This does not mean that the rice gives birth to the scorpions. Similarly, sometimes bugs are seen to come from dirty beds. This does not mean, however, that the beds give birth to the bugs. It is the living soul that comes forth, taking advantage of the dirty condition of the bed. There are different kinds of living creatures.
Some of them come from embryos, some from eggs and some from the fermentation of perspiration. Different living creatures have different sources of appearance, but one should not conclude that matter produces such living creatures. Taking advantage of a certain condition, a living entity comes from the earth.
According to the Brhad-aranyaka Upanisad, every living being is forced by divine superintendence to take a certain type of body according to his past deeds. There are many varieties of bodies, and because of a divine arrangement a living entity takes bodies of different shapes. When a person thinks ‘I am doing this,’ the ‘I am’ does not refer to the body. It refers to something more than the body, or within the body. As such, the body as it is has neither tendencies nor intuition; the tendencies and intuition belong to the soul within the body.
Material scientists sometimes suggest that the tendencies of male and female bodies cause their union and that this is the cause of the birth of the child. But since the purusa, according to Sankhya philosophy, is always unaffected, where does the tendency to give birth come from?
Therefore, they say, matter produces varieties of material things on its own. In reply to this argument, the same proposition of the Brhad-aranyaka Upanisad-that different kinds of living creatures are put into different kinds of bodies by the management of a superior power-is repeated.
Under superior superintendence, various souls, according to their past activities, are given the chance to take a particular type of body, such as that of a tree, animal, bird or beast, and thus their different tendencies develop under these circumstances.
This is due to his association with that material nature. Thus he meets with good and evil among various species. For example, were souls not given varieties of tree bodies, the different varieties of fruits and flowers could not be bhasyaa.
Each class of tree produces a particular kind of fruit and flower; it is not that there is no distinction between the different classes.
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goviinda An individual tree does not produce flowers of different colors or fruits of different tastes. There are demarcated classes, as we find them among humans, animals, birds and other species. There are innumerable living entities, and their activities, performed in the material world according to the different qualities of the material modes of nature, give them the chance to have different kinds of life.
The materialistic theory that matter independently acts cannot, therefore, be accepted. Matter is called prakrti, which refers to female energy. A woman bhassya prakrti, a female. A female cannot produce a child without the association of a purusa, a man. The purusa causes the birth of a child because the man injects the soul, which is sheltered in the semen, into the womb of the woman.
The woman, as the material cause, supplies the body of the soul, and as govindx efficient cause she gives birth to the child.