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د سمون لنډیز نسته
۶۸ کرښه:
*[[Madhusudhana Saraswati]]
*[[Nimbarka]]
 
 
*[[Baladeva Vidyabhushana]]
Shrila Baladeva Vidyabhusana
Shrila Baladeva Vidyabhusana was born in the early part of the 18th century in a village near the city of Remuna. Even though he was born the son a vaisya farmer, in his youth he still received a very thorough education in Sanskrit, rhetoric, logic and scripture. In his youth he accepted sannyasa in the Madhva-sampradaya, and, staying in Jagannatha Puri, he quickly became prominent in intellectual circles. His study of Shrila Jiva Goswami's Sandarbhas made him a follower of Shri Chaitanya mahaprabhu. He visited Navadvipa and spent the remaining part of his life in Vrndavana, studying Shrimad-Bhagavatam and other Vaishnava scriptures under the guidance of his spiritual master, Shrila Visvanatha Cakravarti. At this time, by the order of Visvanatha Cakravarti, and by the mercy of the Deity of Shri Govinda, the famous Govinda-bhasya commentary on Vedanta-sutra was written to answer criticism that the followers of Shri Chaitanya were not genuine followers of the Vedas because they had neglected to comment on the Vedanta.
The most important works of Shrila Baladeva Vidyabhusana are: 1. Govinda-bhasya, 2. Siddhanta-ratna, 3. Vedanta-syamantaka, 4. Prameya-ratnavali, 5. Siddhanta-darpana, 6. Aisvarya-kadambini, 7. Sahitya-kaumudi, 8. Chandah-kaustubha, 9. Kavya-kau-stubha, 10. Bhagavad-gita-bhasya, 11. Vaisnav-anandini tika (commentary on Shrimad-Bhagavatam), as well as commenatries on 12. Tattva sandarbha, 13. Stava-mala, 14. Gopala-tapani Upanisad, 15. Vishnu-sahasra-nam, 16. Laghu-bhagavatamrta, 17. Nataka-candrika, and 18. Syamanada-sataka.
 
That Shrimad-Bhagavatam is the commentary on Vedanta-sutra is confirmed by the following statement of Garuda Purana—
artho 'yam brahma-sutranam
"Shrimad-Bhagavatam is the commentary on Vedanta-sutra."*
In this Vedanta-sutra the first chapter explains that Brahman is the real subject matter discussed in all Vedic literatures. The second chapter explains that all Vedic literatures present the same conclusion. They do not actually contradict each other. The third chapter describes how to attain Brahman. The fourth chapter explains the result of attaining Brahman.
A person whose heart is pure, pious, and free from material desires, who is eager is associate with saintly devotees, who has faith in the Lord and the scriptures, and who is peaceful and decorated with saintly qualitities, is qualified to study the scriptures and strive after Brahman.
The relationship between Brahman and the scriptures is that the scriptures describe Brahman and Brahman is the object described in the scriptures. The Vedanta-sutra and other Vedic scriptures describe Brahman as the Supreme Personality of Godhead, whose form is eternal, full of knowledge and bliss, who is the master of unlimited inconceivable potencies, and who possesses unlimited pure, transcendental attributes. The result of properly understanding the Vedanta-sutra and other Vedic scriptures is that the spiritual aspirant becomes free from all material imperfections, and able to see the Supreme Brahman, Personality of Godhead, face to face.
The Vedanta-sutra is written in adhikaranas, Vedic syllogisms, which consist of five parts: 1. vishaya (thesis, or statement); 2. samshaya (the arisal of doubt in the tenability of the statement); 3. purvapaksha (presentation of a view opposing the original statement) 4. siddhanta (determination of the actual truth, the final conclusion, by quotation from Vedic scriptures), and sangati (confirmation of the final conclusion by quotation from Vedic scriptures).
 
 
The Supreme Personality of Godhead, responding to the prayers of Lord Brahma and the other bewildered demigods, appeared as Krishna Dvaipayana Vyasa, restored the Vedas, divided them into parts, and composed the Vedanta-sutra in four chapters to explain them. This is described in the Skanda Purana.
At that time many fools propounded various misinterpretations of the Vedas. Some said that the highest goal of life was to act piously in order to reap the benefits of good karma. Some said that Lord Vishnu is Himself bound by the laws of karma. Some maintained that the fruits of good karma, such as residence in svarga (the upper material planets) were eternal. Some said the jivas (individual living entities) and prakriti (material energy) acted independently, without being subject to any higher power, or God. Some said the jivas (individual living entities) are actually the Supreme Brahman (God), and that the jivas are simply bewildered about their identity, or that the jivas are a reflection of God, or separated fragments of God. Some said that the jiva becomes free from the cycle of repeated birth and death when He understands his real identity as the perfectly spiritual Supreme Brahman (God).
The Vedanta-sutra refutes all these misconceptions, and establishes Lord Vishnu as supremely independent, the original creator and cause of all causes, omniscient, the ultimate goal of life for all living entities, the supreme religious principle and the supreme transcendental knowledge.
The Vedanta-sutra describes five tattvas (truths): 1. ishvara (The Supreme Personality of Godhead); 2. jiva (the individual living entity, or spirit-soul); 3. prakriti (matter); 4. kala (time); and 5. karma (action).
The ishvara is omniscient, but the jiva has only limited knowledge. Still, both are eternal beings, are aware of the spiritual reality, and have a variety of spiritual qualitites. Both are alive, have personality, and are aware of their own identity.
 
 
 
 
 
*[[Vācaspati Miśra]]
*[[Sureśvara]]