Śrīla Baladeva Vidyābhūṣaṇa - The Ornament of Knowledge

Sri Srimad Gour Govinda Swami Maharaja

Çréla Baladeva Vidyäbhüñaëa

The Ornament of Knowledge

Table of Contents

Çréla Baladeva Vidyäbhüñaëa The Ornament of Knowledge 1

Glorify Vaiñëavas 2

Baladeva Vidyäbhüñaëa’s Formative Years 2

Fortunately He Met His Guru Çréla Rädhä Dämodara Gosvämé 3

His Association with Çréla Viçvanätha Cakravarté Öhäkura 4

The Gauòéya Vaiñëavas Are Challenged 5

Baladeva Vidyäbhüñaëa Is Sent to Jaipur 5

The Four Bona Fide Sampradäyas 6

Mahäprabhu’s Acintya-Bhedäbheda-Tattva 8

Govindajé Empowers Baladeva Vidyäbhüñaëa Prabhu 9

Please Accept Us as Your Disciples 10

The Next Äcärya - Pätra-Räja 11

Accept Mantra from a Bona Fide Sampradäya 12

Mahäprabhu’s Äcärya-Lélä as Sädhu-Guru 13

Särvabhauma Bhaööäcärya Speaks on Vedänta 15

Çäréraka-Bhäñya - A Completely Imaginative Commentary 16

Why Mahäprabhu Accepted the Brahma-Madhva-Sampradäya 19

Books by Çréla Baladeva Vidyäbhüñaëa 20

Questions & Answers 22

Our Guru-Paramparä Is Çikñä-Guru Paramparä 24

Çré Çrémad Gour Govinda Swami Mahäräja

An evening class delivered on the disappearance day of Çréla Baladeva Vidyäbhüñaëa, 8 June 1995, in Towaco, USA.

TAT T VA V I C A R A P U B L I C AT I O N Swww.tvpbooks.com

www.gourgovindaswami.com



Çré Govindajé - Jaipur

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jaya jaya çré-kåñëa-caitanya nityänandajayädvaitacandra jaya gaura-bhakta-vånda

“All glories to Lord Caitanya Mahäprabhu and Lord Nityänanda! All glories to Advaita Prabhu, and all glories to the devotees of Lord Caitanya, headed by Çréväsa!”

(Caitanya-caritämåta, Ädi-lélä 10.2)

Today is the disappearance day of Çréla Baladeva Vidyäbhüñaëa Prabhu who maintained the prestige of the Gauòéya-Vaiñëava-sampradäya, by writing Çré Govinda-bhäñya, a commentary on the Vedänta-sütra of the Gauòéya-Vaiñëava-sampradäya. Çréla Prabhupäda has dedicated the Gétä to Baladeva Vidyäbhüñaëa Prabhu who maintained the prestige of the Gauòéya-Vaiñëava-sampradäya when it was threatened. So on this auspicious occasion I will speak about Çréla Baladeva Vidyäbhüñaëa and glorify him.

Çréla Baladeva vidyäBhüñaëa

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Glorify Vaiñëavas

vaiñëava guëa-gäna karile jévera träëa çuniächi sädhu guru mukhe(Äcärya-vandanä, Vaiñëava Däsa)

“I have heard from guru-sädhus that if you glorify Vaiñëavas and get their mercy then all-auspiciousness will come to you. You will develop çuddha-bhakti, and very easily you will go back home, back to Godhead.” Therefore we should glorify Vaiñëavas on such auspicious occasions.

Çréla Baladeva Vidyäbhüñaëa was a pure devotee, a mahä-bhägavata, a bhägavata-uttama, a niñkiïcana-bhägavata, and an akiïcanä-niñkiïcana-bhakta. He had no pride. He was the embodiment of tåëäd api sunéca. He had no desire for material enjoyment, and no desire for material liberation, bhavatäd bhaktir ahaituké tvayi, niñkarmatä. He was free from all material desires. His only prayer was please give me ahaituké-bhakti, unalloyed devotion.

Baladeva Vidyäbhüñaëa’s Formative Years

He was so renounced, such a niñkiïcana-bhakta, that he did not even mention the names of his father and mother, or to which family lineage he belonged. Nothing is mentioned anywhere. Therefore it is unknown when he was born, so the correct date of his appearance is not available. Some Gauòéya Vaiñëava äcäryas’ opinion is that he was definitely born in Orissa. That is a fact; he was an Uòiyä Vaiñëava. He was born in a village near Remuëä, in the Balasore district, where the famous Kñéra-corä-gopénätha

The OrnamenT Of KnOwledge

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Temple is. Some say that he was born in either the 17th or 18th century.

At a very tender age he became expert in vyäkaraëa – grammar, kävya – poetry, alaìkära – literary embellishments, and Nyäya-çästra – the science of logic.

Fortunately He Met His Guru

Çréla Rädhä Dämodara Gosvämé

Later on he travelled and visited many holy places, tértha-bhramaëa. At that time he went to Madhväcärya’s Maöha in Uòupé, in South India. He stayed there for some time with the Tattvavädés*. He learned the tattva-väda siddhänta, and became an expert in it. Then he preached that in different places of India.

In this way he was travelling, and then he again returned to Orissa. At that time he fortunately met the grand-disciple of Çréla Rasikänanda Öhäkura, Paëòit Rädhä Dämodara Gosvämé, and spent some time with him. Çrémad Rädhä Dämodara Gosvämé spoke to him about Çrémän Caitanya Mahäprabhu. He told him

*Çréla Bhaktisiddhänta Sarasvaté Öhäkura points out that the word “Tattvavädé” refers to the followers of Çréla Madhväcärya. To distinguish his disciplic succession from the Mäyävädé followers of Çaìkaräcärya, Çréla Madhväcärya named his party the Tattvavädés. Impersonal monists are always attacked by these Tattvavädés, who attempt to defeat their philosophy of impersonalism. Generally, they establish the supremacy of the Supreme Personality of Godhead. Actually the disciplic succession of Madhväcärya is known as the Brahmä Vaiñëava sect; that is the sect coming down from Lord Brahmä. Çréla Mädhavendra Puré was one of the äcäryas in the Tattvaväda disciplic succession, and he established the ultimate goal of transcendentalism to be attainment of pure devotional service, love of Godhead. Those Vaiñëavas belonging to the Gauòéya-sam-pradäya, the disciplic succession following Çré Caitanya Mahäprabhu, are distinct from the Tattvavädés, although they belong to the same Tattvaväda-sampradäya. The fol-lowers of Çré Caitanya Mahäprabhu are therefore known as the Mädhva-Gauòéya-sam-pradäya. (Caitanya-caritämåta, Madhya-lélä 9.11 purport by Çréla AC Bhaktivedanta Swami Prabhupäda)


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that Mahäprabhu is the most merciful incarnation; wonderfully merciful, wonderfully magnanimous, and wonderfully munificent, and taught him gauòéya-vaiñëava-siddhänta. Baladeva Vidyäbhüñaëa Prabhu, hearing from Çréla Rädhä Dämodara Gosvämé, became very attracted towards Çré Caitanya Mahäprabhu.

After a few days in his association, he took initiation from Çréla Rädhä Dämodara Gosvämé, and became his disciple. Under his guidance he studied Çréla Jéva Gosvämé’s Ñaö-sandarbha, and within a very short time he became an expert in gauòéya-vaiñëava-siddhänta. He was an exceptional personality.

His Association with

Çréla Viçvanätha Cakravarté Öhäkura

After spending some time with Çréla Rädhä Dämodara Gosvämé, taking his permission, he went to Våndävana to learn more about the gauòéya-vaiñëava-siddhänta. In Våndävana he met Çrémad Viçvanätha Cakravarté Öhäkura, and studied gauòéya-vaiñëava-siddhänta under his guidance. Çréla Viçvanätha Cakravarté Öhäkura was very happy with Baladeva Vidyäbhüñaëa’s behaviour; he was very humble. Seeing his perseverance, his humility, his good character, and his devotional attitude, Viçvanätha Cakravarté Öhäkura became very pleased with him and taught him with great pleasure the acintya-bhedäbheda-tattva, Mahäprabhu’s tattva. From him he learned acintya-bhedäbheda-tattva and gauòéya-vaiñëava-siddhänta and became an expert in it. Then he started preaching gauòéya-vaiñëava-siddhänta, acintya-bhedäbheda-tattva.


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The Gauòéya Vaiñëavas Are Challenged

At that time, in King Jai Singh’s court in Jaipur, certain Rämänuja-sampradäya Vaiñëavas questioned the Gauòéya-Vaiñëava-sampradäya. They said that the sampradäya could not be accepted as bona fide because they had no bhäñya, commentary, on the Vedänta-sütra. And therefore they are not supposed to be engaged in offering worship to Govindajé, but it should be handed over to the Çré-sampradäya Vaiñëavas. That was their point; because the Gauòéya Vaiñëavas have no Vedänta-sütra-bhäñya, they should not be recognized as a bona fide sampradäya.

Baladeva Vidyäbhüñaëa Is Sent to Jaipur

The king of Jaipur was a disciple of the Gauòéya-Vaiñëava-sampradäya. When he heard this, he immediately sent a message to Çréla Viçvanätha Cakravarté Öhäkura in Våndävana and inquired whether the Gauòéya-Vaiñëava-sampradäya had any Vedänta-bhäñya. If there is one, please send it to Jaipur, so that it could be presented to the paëòitas of the Çré-sampradäya Vaiñëavas.

Viçvanätha Cakravarté Öhäkura was very, very old at that time. It was completely impossible for him to go to Jaipur in Rajasthan, so he sent his disciple student Baladeva Vidyäbhüñaëa because he was expert in all these philosophies, the Gauòéya Vaiñëava philosophy, and the Tattvavädé philosophy of Madhväcärya. Thus Baladeva Vidyäbhüñaëa Prabhu left.

A large assembly of great paëòitas from the Rämänuja-sampradäya was present in the King of Jaipur’s court. There was a great debate. The paëòitas were tarka-yuddha, fighting, and debating on philosophical conclusions, siddhäntas. But Baladeva


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Vidyäbhüñaëa Prabhu was such a great learned scholar and so proficient in all these siddhäntas and philosophies that they could not stand before him. Baladeva Vidyäbhüñaëa said, “Çré Kåñëa Caitanya Mahäprabhu is sampradäya-pravartaka, the propounder of the Gauòéya-Vaiñëava-sampradäya. This is the Brahma-Madhva-sampradäya, but after Mahäprabhu accepted Éçvara Puré from this sampradäya as His guru the word “Gauòéya” was added to it. Therefore it is now known as the Brahma-Madhva-Gauòéya-sampradäya.”

Some of the members of the Brahma-Madhva-sampradäya are Tattvavädés. There is some difference in the philosophy, because Madhväcärya’s philosophy is çuddha-dvaita-väda. He never accepted any advaita-väda. Madhväcärya was very strong because he was väyu-avatära, an incarnation of the wind god, like Hanumänjé, and Bhémasen. They were all väyu-putra. The first incarnation was Hanumän, the second incarnation was Bhémasen, and the third incarnation was Madhväcärya, väyu-avatära. He was very strong and had a stout body. He forcefully preached dvaita-väda. He completely cut off advaita-väda. There is no advaita-väda at all in Madhväcärya’s philosophy. It is çuddha-dvaita-väda.

The Four Bona Fide Sampradäyas

You might have seen his very strong and stout figure, raising his hand, holding up two fingers. He is not one, but two, dvaita. That is dvaita-vädé. But complete dvaita-väda is not correct, and complete advaita-väda is philosophically also not correct. Other Vaiñëava äcäryas are Rämänujäcärya, Viñëusvämé, and Nimbärka. Rämänujäcärya is the Çré-sampradäya äcärya. Viñëusvämé is the Rudra-sampradäya äcärya, and Nimbärka is the Kumar-sampradäya äcärya.


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samprädya-vihénä yemanträs te niñphalä matäù

ataù kalau bhaviñyanticatväraù sampradäyinaù

çré-brahma-rudra-sanakä vaiñëaväù kñiti-pävanäù

catväras te kalau bhävyähy utkale puruñottamät

Baladeva Vidyäbhüñaëa in his Prameya-ratnävalé, siddhänta, quotes this verse from the Padma Puräëa. In Kali-yuga there are only four sampradäyas: Çré, Brahma, Rudra, and Sanaka. These are the bona fide sampradäyas, others are not bona fide in Kali-yuga. The Çré-sampradäya comes from Lakñméjé and is also known as the Rämänuja-sampradäya. The äcärya is Rämänujäcärya. The Brahma-sampradäya äcärya is Madhväcärya. The Rudra-sampradäya äcärya is Viñëusvämé. The Kumära-sampradäya äcärya is Nimbärkäcärya. These are four Vaiñëava sampradäyas and four famous Vaiñëava äcäryas.

Rämänujäcärya appeared in the 12th century. Madhväcärya appeared in the 13th century. When Nimbärkäcärya and Viñëusvämé appeared is not clearly ascertained.

So Viñëusvämé’s philosophy is çuddhädvaita (purified monism). Çaìkaräcärya’s philosophy is dvaitädvaita (monism and dualism), or kevalädvaita (exclusive monism). Rämänujäcärya’s philosophy is viçiñtädvaita-väda (exclusive monism). Nimbäditya’s philosophy is dvaitädvaita-väda (monism and dualism). Madhväcärya’s philosophy is completely dvaita-väda (purified dualism).


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So you will find that in the philosophy of the following three äcäryas; Rämänuja, Viñëusvämé and Nimbärka, there is a touch of advaita, with dvaita, but in Madhväcärya’s philosophy there is no touch of advaita. He completely cut off advaita. Only dvaita-väda. Thus, although all four äcäryas are Vaiñëava äcäryas, there is some difference in the four philosophies. They all preach Vaiñëava philosophy, bhakti. But there is a little difference between dvaita and advaita.

Mahäprabhu’s Acintya-Bhedäbheda-Tattva

Mahäprabhu came and took the essence of these four philosophies and gave the most sublime philosophy acintya-bhedäbheda-väda, acintya-bheda-abheda. Complete dvaita-väda is not correct, and complete advaita-väda is also not correct. Therefore He gave acintya-bhedäbheda-väda; the most sublime philosophy.

Baladeva Vidyäbhüñaëa Prabhu who was an expert in acintya-bhedäbheda-väda, then said, “Vyäsadeva, who compiled the Vedänta-sütra, gave a commentary, which is the Çrémad-Bhägavatam. Mahäprabhu accepted the Çrémad-Bhägavatam as a natural commentary on the Vedänta-sütra, Brahma-sütra. And we accept that because Mahäprabhu is the propounder of the Gauòéya-Vaiñëava-sampradäya, the sampradäya we belong to. When Mahäprabhu accepts the Çrémad-Bhägavatam as a natural commentary on the Vedänta-sütra, then we accept it too. So what is the need of a separate bhäñya, commentary?” He put forth this logic, tarka. And he also said, “You have all accepted Çréla Jéva Gosvämé’s Ñaö-sandarbha. In the Ñaö-sandarbha, Bhägavata is accepted as a natural commentary on the Vedänta-sütra. The Çrémad-Bhägavatam is our commentary, the Gauòéya-Vaiñëava


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commentary.” But the Çré-sampradäya paëòitas did not accept this. They raised objections, “No, no. Every sampradäya has its own bhäñya. Unless you have your separate bhäñya, your sampradäya cannot be recognized as a bona fide sampradäya.” They put forth very strong arguments and told King Jai Singh that it could not be accepted. In the end Baladeva Vidyäbhüñaëa Prabhu said, “Give me a few days, and I’ll put forth a bhäñya, commentary on Vedänta-sütra for the Gauòéya-Vaiñëava-sampradäya.”

Govindajé Empowers

Baladeva Vidyäbhüñaëa Prabhu

This was a great shock to Baladeva Vidyäbhüñaëa, who was a very dear and pure devotee, premé-bhakta. He had so much pain in his heart. Very distressed at heart, he went to the Govindajé Temple in Jaipur, paid säñöäìga-danòavat pranäma, and cried before Govindajé. He talked with Govindajé, and told Him everything.

That night Govindajé appeared to Çré Baladeva Vidyäbhüñaëa in a dream and told him, “Write a commentary and whatever you write, I will accept. No one can deny what Govindajé has approved.” Govindajé empowered Baladeva Vidyäbhüñaëa Prabhu to write a commentary. Govindajé wrote through him. That is a fact. Kåñëa-çakti vinä nahe tära pravartana, an ordinary human being cannot do this unless he is empowered with kåñëa-çakti (Caitanya-caritämåta, Antya-lélä 7.11).

After receiving this order in a dream, Baladeva Vidyäbhüñaëa Prabhu became very happy and was now surcharged with immense spiritual strength. He meditated upon the lotus feet of Çré Çré Rädhä Govindajé, and started writing the commentary, bhäñya. After a few days he completed it and called it Çré Govinda-bhäñya.


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This Çré Govinda-bhäñya is the bhäñya of the Gauòéya-Vaiñëava-sampradäya.

At the end of the bhäñya he wrote:

vidyä-rüpaà bhüñaëaà me pradäyakhyätià ninye tena yo mäm udäraù

çré-govindaù svapna-nirdiñöa-bhäñyorädhä-bandhur bandhuräìgaà sa jéyät

“Govindajé is wonderfully merciful. He showered His causeless mercy on such a déna, fallen jéva like myself, and ordered me in a dream to write. I am not a writer. It is Govindajé who wrote this bhäñya through me. He arranged that this bhäñya would be accepted by all paëòitas of all the sampradäyas. Because Govindajé has approved it no one can deny it. Let that Çré Govindajé, who is the präëa-bandhu of Çrématé Rädhäräëé, be glorified!” That is why this bhäñya became very famous.

When he finished writing Çré Govinda-bhäñya, He took that bhäñya-grantha, went to the assembly at the king’s court and showed it to the Rämänandés, the paëòitas who had raised an objection. When they saw it they became amazed, “Oh, this is such a wonderful bhäñya!” This was because of Govindajé’s kåpä, mercy. Then, the Gauòéya-Vaiñëava-sampradäya was recognized as a bona fide sampradäya.

Gauòéya-Vaiñëava-sampradäya ki jaya!

Please Accept Us as Your Disciples

They all glorified the Gauòéya-Vaiñëava-sampradäya. Räja Jai Singh and all the Gauòéya Vaiñëavas became very, very


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happy and the society of paëòitas awarded Baladeva with the title “Vidyäbhüñaëa*”. From that day he was known as Baladeva Vidyäbhüñaëa.

The assembly was held in Jaipur in a place named Galta, in 1628 Çakäbda [1718 CE]. Then the king of Jaipur, Räja Jai Singh, declared that the Gauòéya Vaiñëavas would perform the ärati of Çré Çré Rädhä Govindajé.

After all the paëòitas of the Sri-sampradäya accepted defeat, they requested Baladeva Vidyäbhüñaëa, “Please accept us as your disciples.” But Baladeva Vidyäbhüñaëa Prabhu, was very humble, said, “No, please excuse me. I cannot accept you as my disciples because the Rämänuja-sampradäya, the Çré-sampradäya is recognized as a bona fide sampradäya. It is one of the four bona fide Vaiñëava sampradäyas. How can I accept you? It will be a great insult if I accept you as disciples in our Gauòéya-sampradäya, while you belong to Çré-sampradäya. If I accept you as my disciples, which means as Gauòéya Vaiñëavas, then I will be transgressing Vaiñëava etiquette. That will be offensive, an aparädha. So I cannot do it. Please excuse me.” He was so humble.

The Next Äcärya - Pätra-Räja

Then the king of Jaipur, Jai Singh gave a certificate, jaya-patra**, to Baladeva Vidyäbhüñaëa. He accepted it, went back to Våndävana, and placed it at the lotus feet of Çréla Viçvanätha Cakravarté Öhäkura, his guru. He related everything. Hearing this Viçvanätha Cakravarté Öhäkura and all the Vaiñëavas in

*Vidyäbhüñaëa: ornament of knowledge.**The word jaya-patra refers to a certificate of conquest that a party who has lost in a battle of arguments or test of scholarship awards to the victorious party. This is proof of the winning party’s superior scholarship.


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Våndävana became very pleased. Then Viçvanätha Cakravarté Öhäkura showered so much äçérväda, blessings upon Baladeva Vidyäbhüñaëa. After the disappearance of Çrémad Viçvanätha Cakravarté Öhäkura, Baladeva Vidyäbhüñaëa Prabhu became the next äcärya, pätra-räja, of the Gauòéya-Vaiñëava-sampradäya.

Accept Mantra from a Bona Fide Sampradäya

As I mentioned before, Baladeva Vidyäbhüñaëa Prabhu quoted this verse from the Padma Puräëa in his book Prameya-ratnävalé,

sampradäya vihénä yemanträs te niñphalä matäù

ataù kalau bhaviñyanticatväraù sampradäyinaù

çré-brahma-rudra-sanakävaiñëaväù kñiti-pävanäù

catväras te kalau bhävyähy utkale puruñottamät

“Unless one is initiated by a bona fide spiritual master in the disciplic succession, the mantra he might have received is without any effect. For this reason four Vaiñëava disciplic successions, inaugurated by Lakñmé-devé, Lord Brahmä, Lord Çiva and the four Kumäras, will appear in the holy place of Jagannätha Puré and purify the entire earth during the age of Kali.” (Padma Puräëa, cited by Çréla Baladeva Vidyäbhüñaëa in Prameya-ratnävalé 5-6.)

This is authentic. Only these four sampradäyas are accepted as bona fide sampradäyas in Kali-yuga. No other sampradäya’s are


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accepted. The others are apasampradäya, not bona fide. So one, who wants to accept a guru, should understand what a bona fide sampradäya is. Sampradäya vihinä ye mantras te niñphalä matäù, unless you accept guru from a bona fide Vaiñëava sampradäya, the mantra you receive is niñphalä, useless. Thus in Kali-yuga, there are only four bona fide sampradäyas, çré-brahma-rudra-sanakä vaiñëaväù. However, the last part of that verse is most important: catväras te kalau bhävyä hy utkale puruñottamät. This is very important. In Utkala Khaëòa, Puruñottama-kñetra, Jagannätha Puré Kñetra, a combination of these four philosophies will emerge and will spread throughout the world. That is the acintya-bhedäbheda-tattva, expressed by Mahäprabhu. Mahäprabhu is the Supreme Personality of Godhead, but he appeared as a bhakta, as an äcärya, sädhu-guru-äcärya.

Mahäprabhu’s Äcärya-Lélä as Sädhu-Guru

kali-yuge sädhu päoyä duñkara jäniyäsädhu-guru-rüpe kåñëa äila nadéyä

It is mentioned by Jagadänanda Paëòita in his Prema-vivarta that it is very difficult to get a real bona fide sädhu-guru in Kali-yuga. Kåñëa knows this and therefore Mahäprabhu appeared in Nadia and performed äcärya-lélä as sädhu-guru, in order to show who is a sädhu, who is a guru, and what his qualifications are.

And, although these four sampradäyas are bonafide sampradäyas, and their philosophy is Vaiñëava philosophy, catväras te kalau bhävyä hy utkale puruñottamät, the combination of these four philosophies will rise up and spread throughout the world. Mahäprabhu took the essence of the philosophies of these four äcäryas and gave the philosophy of acintya-bhedäbheda-tattva.


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This prophecy was written 5,000 years ago. And 500 years ago the acintya-bhedäbheda-tattva emerged after Mahäprabhu had accepted sannyäsa and had gone to Puruñottama-kñetra to stay there.

During that time there was a great scholar, a paëòita, called Särvabhauma Bhaööäcärya, who was båhaspati-avatära, the incarnation of Båhaspati. Such scholars, paëòitas, are not available nowadays. He was very puffed up and proud. Although he was a gåhastha, he was teaching sannyasés, Vedänta. He was very proud, “I am the professor of Vedänta.”

Mahäprabhu had taken sannyäsa at a very young age, He was twenty-four. Mahäprabhu was not studying Vedänta, and not doing meditation. On the contrary, He was dancing in the street surrounded with devotees and chanting, “Hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare.” Särvabhauma Bhaööäcärya knew Çré Kåñëa Caitanya as the grandson of Nilambar Cakravarté, the father of Çacé-mata. Since Nilambar Cakravarté and Särvabhauma Bhaööäcärya were contemporaries, he saw Çré Kåñëa Caitanya in the same way and addressed him accordingly, “Çré Kåñëa Caitanya, You have taken sannyäsa at a young age. In Kali-yuga it is very difficult to maintain sannyäsa. A sannyasés’ duty is to read Vedänta and meditate, but you are chanting and dancing in the street.” Because he thinks, “I am the professor of Vedänta,” he said, “You should hear Vedänta from me. You are a young boy.” He was so proud that he told Mahäprabhu, from whom all Veda-Vedänta comes, “You should hear from me.” Mahäprabhu is the Supreme Lord. From Him comes all Veda-Vedänta. It is said that Veda comes from the breathing of the Lord, niçvasita väëé.

Mahäprabhu, who was very humble, replied, “Yes, yes. You are a great professor of Vedänta. I must definitely hear from you.” This is what Mahaprabhu’s dealings were like.


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tåëäd api sunécena taror iva sahiñëunä

amäninä mänadena kértanéyaù sadä hariù

“One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly.” (Çikñäñöaka 3)

He is a practical teacher. He is the Supreme Lord but he said, “I am an ignorant fool. I have no knowledge of Vedänta, nothing. I must hear from you.” He was so humble, tåëäd api sunéca.

Särvabhauma Bhaööäcärya Speaks on Vedänta

Then Särvabhauma Bhaööäcärya started speaking on Vedänta, in the premises of the Jagannätha Puré Temple. Mahäprabhu just sat there as an innocent boy, and listened continuously for seven days. He did not say anything while Särvabhauma Bhaööäcärya was explaining Vedänta-sütra. On the eighth day Särvabhauma Bhaööäcärya asked, “Çré Kåñëa Caitanya, You are not asking any questions. Do you understand what I am saying?” Then Mahäprabhu opened his mouth. As long as he was not asked any questions, he did not say anything. Priti pürëa vyavahara yukti pürëa kathä – was Mahäprabhu’s principle. His dealings were very polite and pleasing, not rough at all. But when he spoke it was like a bullet. He defeated all bogus philosophies, and established pure bhaktisiddhänta.


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Çäréraka-Bhäñya

A Completely Imaginative Commentary

Then Mahäprabhu opened his mouth and said, “I understand the sütra very well.” Because it comes from Him, He is the Supreme Lord. “But your explanation is very difficult to understand.”

“What? You understand sütra very well? But my explanation is very difficult to understand? No one can understand sütra therefore a commentary needs to be given.” Särvabhauma Bhaööäcärya was not giving the proper explanation because he was a Mäyävädé, a follower of Çaìkaräcärya. He was a follower of the Çaìkarite philosophy and spoke the Mäyävädé philosophy, not pure philosophy. The Çrémad-Bhägavatam is the natural commentary on the Vedänta-sütra. He did not give the proper commentary because he was not speaking from the Çrémad-Bhägavatam, but Särvabhauma Bhaööäcärya was speaking from Çäréraka-bhäñya, which is a commentary on Vedänta-sütra compiled by the propounder of the Mäyäväda philosophy, Çrépäd Çaìkaräcärya. Çäréraka-bhäñya is a completely imaginative commentary. Therefore Mahäprabhu said, “I understand sütra very well, but your explanation is very difficult to understand.”

vyäsa-sütrera artha—yaiche süryera kiraëasva-kalpita bhäñya-meghe kare äcchädana(Caitanya-caritämåta, Madhya-lélä 6.138)

He said, “The Vyäsa-sütra, Vedänta-sütra written by Vyäsadeva, is as effulgent as the sun. But your commentary is like a patch of dark clouds that covers the effulgent sun.” Särvabhauma Bhaööäcärya became amazed, “What?” It was a great shock to him


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and he said, “If You understand sütra very well, then You explain it.” This is all discussed in the Caitanya-caritämåta.

Then Mahäprabhu explained the verses of this sütra, one after another. So in the course of this discussion, this famous verse from Bhägavatam came up,

ätmärämäç ca munayonirgranthä apy urukrame

kurvanty ahaitukéà bhaktimittham-bhüta-guëo hariù

“All different varieties of ätmärämas [those who take pleasure in ätmä, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.”

(Çrémad-Bhägavatam 1.7.10)

Särvabhauma Bhaööäcärya requested Mahäprabhu, “Please explain this verse.” Mahäprabhu said, “You explain it first, and then I’ll explain it.” Then Särvabhauma Bhaööäcärya, who is a great scholar, explained this verse in nine different ways while Mahäprabhu was listening.

‘bhaööäcärya’, jäni—tumi säkñät båhaspatiçästra-vyäkhyä karite aiche käro nähi çakti(Caitanya-caritämåta, Madhya-lélä 6.191)

Mahaprabhu said, “I know that you are an incarnation of Båhaspati.” Båhaspati is devä-guru, the guru of the devatäs, a great


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paëòita. “Çloka-vyäkhyä karite aiche käro nähi çakti, no one can explain that çloka the way you did.”

kintu tumi artha kaile päëòitya-pratibhäyaihä va-i çlokera äche äro abhipräya

(Caitanya-caritämåta, Madhya-lélä 6.192)

Mahäprabhu said, “You explained this verse in a scholarly way, but there is another purport to this verse.” Särvabhauma Bhaööäcärya had explained it in nine different ways. Mahäprabhu explained it in eighteen different ways without touching Särvabhauma Bhaööäcärya’s explanations. His explanations were completely new. It was the bona fide explanation. When Särvabhauma Bhaööäcärya heard this he became amazed and said, “No one is able to explain it in such a wonderful way.”

Then, during that time Mahäprabhu gave the philosophy of acintya-bhedäbheda-tattva. Mahäprabhu did not express the acintya-bhedäbheda-tattva in Nadia; He expressed it in utkale puruñottamät, Utkala Khaëòa, Puruñottama-kñetra, that famous kñetra. And Baladeva Vidyäbhüñaëa Prabhu, who kept the prestige of the Gauòéya-Vaiñëava-sampradäya by writing Govinda-bhäñya, the bhäñya for the Gauòéya-Vaiñëava-sampradäya, was born in that Utkala Khaëòa [Orissa]. The prophecy that a philosophy would come from Utkala Khaëòa, Puruñottama-kñetra, and from here spread throughout the world, has come true. This is now going on. The Gauòéya-Vaiñëava-sampradäya is the most bona fide sampradäya because Mahäprabhu gave kåñëa-prema. No one gives kåñëa-prema, although he may be a Vaiñëava from the Çré-sampradäya, Rudra-sampradäya, Sanaka-sampradäya, or a Tattvavädé from the Brahma-sampradäya.


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Why Mahäprabhu Accepted

The Brahma-Madhva-Sampradäya

Although there are four Vaiñëava sampradäyas, why did Mahäprabhu accept the Brahma-Madhva-sampradäya and not one of the other sampradäyas?

While Mahäprabhu was travelling in South India He went to Uòupé where He met the paëòitas, Tattvavädés. He had a discussion with them, and defeated their philosophy of karma-mémäàsä. Mahäprabhu said, “One good thing in your sampradäya is that you are worshipping Kåñëa, a cowherd boy, who is holding a stick and a rope. And moreover, Mädhavendra Puré comes in your sampradäya.”

ayi déna-dayärdra nätha hemathurä-nätha kadävalokyase

hådayaà tvad-aloka-kätaraàdayita bhrämyati kià karomy aham

“O My Lord! O most merciful master! O master of Mathurä! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?” (Caitanya-caritämåta, Madhya-lélä 4.197)*

* kibä gauracandra ihä kare äsvädanaihä äsvädite ära nähi cauöha-jana

“Only Çré Caitanya Mahäprabhu has tasted the poetry of this verse. No fourth man is capable of understanding it.” (Caitanya-caritämåta, Madhya-lélä 4.195)

This indicates that only Çrématé Rädhäräëé, Mädhavendra Puré and Caitanya Mahäprabhu are capable of understanding the purport of this verse. (Caitanya-caritämåta, Madhya-lélä 4.195 purport by Çréla AC Bhaktivedanta Swami Prabhupäda)


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This famous verse describes the pangs of separation from Kåñëa that Mädhavendra Puré was feeling. He cried in this way, and this explains why Mahäprabhu accepted that sampradäya.

Mädhavendra Puré’s guru was Çrémän Lakñmépati. Prior to Lakñmépati this prema-rasa-tattva had not come. It came to Mädhavendra Puré. From Mädhavendra Puré, who is in this sampradäya, comes the rasa-tattva. The rasa-tattva is like a tree, and Mädhavendra Puré is the root of that tree. The first branch was headed by Mädhavendra Puré’s disciple Éçvara Puré, rasam-skandha. And Mahäprabhu accepted Éçvara Puré as His guru. Therefore, from that day, because Mahäprabhu was born in Bengal, which is known as Gauòadeça, the word “Gauòéya” was added to the Brahma-Madhva-sampradäya, which then became known as the Brahma-Madhva-Gauòéya-sampradäya, or the Gauòéya-sampradäya.

Books by Çréla Baladeva Vidyäbhüñaëa

Thus, the Çrémad-Bhägavatam is the natural commentary on the Vedänta-sütra. There was no need for writing or compiling a separate commentary on the Vedänta-sütra, but after the Gauòéya-Vaiñëava-sampradäya was challenged, Baladeva Vidyäbhüñaëa Prabhu, by the mercy of Govindajé, wrote that commentary. Govindajé dictated while he wrote Çré Govinda-bhäñya, which was accepted by the Çré-sampradäya paëòitas.

Among the books written by Baladeva Vidyäbhüñaëa Prabhu were; Vedänta-syamantakaù, Prameya-ratnävalé, Siddhänta-darpaëa, Kävya-kaustubha, Vyäkaraëa-kaumudé, Päda-kaustubha, Éçadi-upaniñad bhäñya, Gétä-bhüñaëa bhäñya, Çré Viñëu-sahasra-näma bhäñya, Saìkñepa-bhägavatämåta-öippané-säraìga-raìgada, Tattva-


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sandarbha-öékä, Vibhüñaëa-öékä, Näöaka-candrikä-öékä, Candraloka-öékä, Sähitya-kaumudé-öékä, Kåñëa-Nandiné, Çrémad-Bhägavata-öékä [not completed], Vaiñëava-Nandiné, Govinda-bhäñya-siksma-öékä, Siddhanta-ratna-öékä, Stava-mälä-öékä.

At the end of his book Vedänta-syamantakaù, Baladeva Vidyäbhüñaëa Prabhu wrote a verse as an offering to his guru.

rädhädi-dämodara-näma-bibhratävipreëa vedäntamayaù syamantakaù

çré-rädhikäyai vinivedito mayätasyäù pramodam sa tanotu sarvadä

The meaning of the verse is: My guru, whose name is Çrémad Rädhä Dämodara, inspired me to write this book Vedänta-syamantakaù. This book, which I was able to write by the mercy of my guru only, is about Çrématé Rädhäräëé. Therefore I offer it at the lotus feet of Çrématé Rädhäräëé. Let this Vedänta-syamantakaù give pleasure to my guru and Çrématé Rädhäräëé.

At a later period Baladeva Vidyäbhüñaëa Prabhu was also known as Govinda Däsa. He had two famous disciples: Çré Uddhava Däsa and Çré Nandana Miçra. Baladeva Vidyäbhüñaëa Prabhu disappeared on this tithi, this day, in the year 1686 Çakäbda, which is 1764 CE. This is an opportunity to glorify a Vaiñëava and therefore we should observe this auspicious tithi, the disappearance tithi of Çré Baladeva Vidyäbhüñaëa Prabhu.

Baladeva Vidyäbhüñaëa Prabhu ki jaya!Gauòéya-Vaiñëava-sampradäya ki jaya!

Govinda-bhäñya ki jaya!Patita-pävana Çacénandana gaura hari ki jaya!


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Säma-veda-gauòéya bhakta vånda ki jaya!Gaura-bhakta-vånda ki jaya!

Çréla A.C. Bhaktivedanta Swami Prabhupädji Mahäräja ki jaya!Ananta koöi vaiñëava-vånda ki jaya!

Säma-veda bhakta vånda ki jaya!Gaura-premänande hari-haribol!

I have only given a brief history on the transcendental life of Çré Çrémad Baladeva Vidyäbhüñaëa Prabhu.

vaiñëava guëa-gäna karile jévera träëa çuniächi sädhu guru mukhe(Äcärya-vandanä, Vaiñëava Däsa)

“I have heard from the lips of sädhu-guru that if you glorify Vaiñëavas, you will get their mercy and your life will be successful. You’ll develop pure bhakti and very easily go back home, back to Godhead.” A Vaiñëava should be glorified.

Questions & Answers

Devotee: Do the other sampradäyas say that Mahäprabhu is Kåñëa?Çré Çrémad Gour Govinda Swami: After Baladeva Vidyäbhüñaëa spoke they all admitted their defeat. Why else would they have said, “Please accept us as your disciples?” They accepted it.

Devotee 2: How did Baladeva Vidyäbhüñaëa and Jagannätha däsa Bäbäjé, in our line, how did they come in contact, what is their relationship?Çré Çrémad Gour Govinda Swami: Jagannätha däsa Bäbäjé is a dear devotee of Mahäprabhu, and Baladeva Vidyäbhüñaëa is also a dear devotee of Mahäprabhu, they met. After Baladeva


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Vidyäbhüñaëa comes Jagannätha däsa Bäbäjé, and Baladeva Vidyäbhüñaëa comes after Viçvanätha Cakravarté Öhäkura.

Devotee 2: Yes, and then Jagannath däsa Babaji.Çré Çrémad Gour Govinda Swami: Viçvanätha Cakravarté Öhäkura and Jagannätha däsa Bäbäjé are contemporary related.

Devotee: There were many great Vaiñëavas that came from Orissa.Çré Çrémad Gour Govinda Swami: Yes. Orissa, Utkala Khaëòa, is such a place, and why did Mahäprabhu stay there continuously for 18 years?

Devotee: But in the Caitanya-caritämåta there is not so much mention of the . . .Çré Çrémad Gour Govinda Swami: Gauòéya Vaiñëava, Utkaliya Vaiñëava. We are one lineage from Caitanya Mahäprabhu. Why are you making a difference between Gauòéya Vaiñëavas and Utkaliya Vaiñëavas? Mahäprabhu is very udhära, He is not narrow. He is wonderfully magnanimous. There are so many great Gauòéya Vaiñëavas and Utkaliya-Vaiñëavas, Mahäprabhu’s devotees, that are not mentioned in the Caitanya-caritämåta. These Vaiñëavas are very, very udhära, magnanimous, and very humble; they don’t want their name to be mentioned. So why should their name be mentioned? They don’t want their name to be mentioned, because then they feel as though they may become puffed up, and cannot be déna. They are very humble. Therefore they are very dear to Mahäprabhu. Three and a half persons were Mahäprabhus’ very intimate associates, and out of them two and a half were Oriyas. Only one was Gauòéya, Svarüpa Dämodara Gosvämé. Räya Rämänanda, Çikhi Mähiti, and Çikhi Mähiti’s sister Mädhavé Devé, who is considered half, are Oriyas.


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They are very humble therefore they don’t want their name to be mentioned.

Our Guru-Paramparä Is Çikñä-Guru Paramparä

Devotee 3: In the list of names of the äcäryas in the disciplic succession, the name of the guru of Çréla Rädhä Dämodara Gosvämé is not there.Çré Çrémad Gour Govinda Swami: Only the names of those who are famous are there. Viçvanätha Cakravarté Öhäkura’s name is there. So Baladeva Vidyäbhüñaëa’s name is mentioned as the student of Viçvanätha Cakravarté Öhäkura. Rädhä Dämodara Gosvämé was not as well-known as Viçvanätha Cakravarté Öhäkura. Baladeva Vidyäbhüñaëa had studied under the guidance of his guru, who was not able to teach him more. Otherwise, why would he leave?

At that time Viçvanätha Cakravarté Öhäkura, who lived in Våndävana, was very famous. After taking permission from his guru, Baladeva Vidyäbhüñaëa went to Våndävana to learn more about Mahäprabhu’s gauòéya-vaiñëava-siddhänta. That is our process. With permission one should come to take çikñä. Therefore çikñä-gurus are many, and dékñä-guru is one. The dékñä-guru establishes our eternal relationship, sambandha-jïäna-dätä*, and the çikñä-guru teaches. He is abhidheya-jïäna-dätä**. He

*sambandha-jïäna-dätä: he who establishes our eternal loving relationship with the Su-preme Lord.

**abhidheya-jïäna-dätä: the giver of knowledge on how to act in one’s relationship with the Supreme Lord.

According to the Vedic principles, there are three stages of spiritual advancement, namely, sambandha-jïäna, abhidheya and prayojana. Sambandha-jïäna refers to establishing one’s original relationship with the Supreme Personality of Godhead, abhidheya refers to acting according to that constitutional relationship, and prayojana is the ultimate goal of life, which is to develop love of Godhead (premä pum-artho mahän).


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teaches the process of bhakti – how to perform bhajana. There is an example on how the dékñä-guru establishes sambandha, your relationship with Kåñëa, and how the çikñä-guru teaches you how to maintain that relationship; how we should be engaged in the loving relationship with Kåñëa and render loving service to Him, abhidheya. He teaches jïäna, bhakti-tattva-jïäna.

We give this example: Your legs are dangling in the air. They are not fixed on the ground in Våndävana. The dékñä-guru fixes your legs on the ground in Våndävana. That sambandha, relationship is established. Now you have to move, not just stand still there. The çikñä-guru teaches you how to move in Våndävana. This is a crude example. You should not think that one is superior, and the other one is inferior. That will be an offence, aparädha. Don’t think like that. Dékñä-guru and çikñä-guru is the same guru-tattva. They are like the two sides of the same coin. They are of equal level.

Therefore, taking permission from the dékñä-guru, one may go to some çikñä-guru. Mahäjanas have set up this system. Baladeva Vidyäbhüñaëa took permission from his dékñä-guru, Çréla Rädhä Dämodara Gosvämé, and then he went to Våndävana and became the student and disciple of Çréla Viçvanätha Cakravarté Öhäkura. Our guru-paramparä is a çikñä-guru paramparä. Not a dékñä-guru paramparä. It is known as bhägavata-paramparä, from whom one has heard bhägavata. This is çikñä-guru paramparä. But after Bhaktisiddhänta Sarasvaté Öhäkura it became different; it has all split up. However, this paramparä is bhägavata-paramparä. Not dékñä-paramparä. It is çikñä-paramparä. It is said, çikñä-guru haya kåñëa-mahänta-svarüpe – such a spiritual master is none other than Kåñëa Himself (Caitanya-caritämåta, Ädi-lélä 1.58). All guru-tattva is mentioned in the Caitanya-caritämåta.


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Devotee: What if a disciple sees his dékñä-guru as being a neophyte and he wants to take çikñä from someone he thinks is very advanced. Is he still supposed to see the dékñä-guru and çikñä-guru the same?Çré Çrémad Gour Govinda Swami: Should see, otherwise he will commit aparädha. Whatever I had to get from him, I received. So taking his permission to get some higher çikñä, he’ll go and accept a çikñä-guru.

Devotee : As long as permission is granted, there is no aparädha?Çré Çrémad Gour Govinda Swami: Yes, this is the process. Otherwise aparädha is there.

Devotee: If there is no permission, if the guru says, “No, I won’t give permission”?Çré Çrémad Gour Govinda Swami: Then he is not a Vaiñëava. A Vaiñëava is udhära, he is not narrow-minded. He is very broad-minded. He’ll immediately give permission, “Yes. Alright, very good. You go, get çikñä, and make advancement. That will be my glory.” He is a Vaiñëava. He is not envious, bäbä. This morning we were discussing how Parékñit was not envious of Kali who is a mischief-monger. Parékñit Mahäräja is a pukka Vaiñëava.

Devotee: The disciple also has to be in a kind of understanding, I mean, how to see that his dékñä-guru is not sufficient, because usually the disciples are not really more intelligent than the dékñä-guru. It is very rare to see one disciple who has come already at the level of a dékñä-guru, and that thinks, “Well, I don’t get sufficient knowledge from him. Maybe I should go . . .”Çré Çrémad Gour Govinda Swami: Anyhow, this is what I have to obtain from him. It is Kåñëa’s arrangement. He accepts it like this. Kåñëa’s will is different. I’ll get something higher from somewhere


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else. Accept that, bäbä. This is a mundane, material calculation. No. That is offensive. Don’t do like that. Do you understand my point?

Devotee: Some persons may think that this is jumping over.Çré Çrémad Gour Govinda Swami: Taking permission you go. Mahäjanas have set the example. You see how Baladeva Vidyäbhüñaëa received permission, and then left. This is the process. One who is a Vaiñëava immediately allows, “Yes, go!”

Devotee: The disciples who go through this process, do they give the same worship to the dékñä and to the çikñä-guru? Can they see them in the same level in worship?Çré Çrémad Gour Govinda Swami: Same level.

Devotee 4: You have spoken before about vyañöi-guru and samañöi-guru.Çré Çrémad Gour Govinda Swami: Read my book Çré Guru-vandanä, then you can understand it.

Devotee: I didn’t understand it.Çré Çrémad Gour Govinda Swami: You see, as Kåñëa is one Supreme Personality of Godhead, the Absolute Truth, one without a second, bhägavata-tattva, éça-tattva is one. Similarly guru-tattva is one. Guru is one. He is a manifestation of Kåñëa. Guru kåñëa-rüpa hana çästrera pramäëe (Caitanya-caritämåta, Ädi-lélä 1.45) – Kåñëa appears as guru. This is evidenced by all çästras. Kåñëa is one, and guru-tattva is one. Kåñëa has many different manifestations, similarly guru has many different manifestations. When it is one guru-tattva, that is samañöi-guru. When different manifestations come, then it is vyañöi-guru. Kåñëa has different manifestations; Räma, Nåsiàha, Vämana, Kacchapa, Matsya, Varäha, etc. Do


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you understand the point? Keçava dhåta-räma-çaréra jaya jagad-éça hare, Keçava has assumed this çaréra, it is Keçava’s. Keçava is one. The Brahma-saàhitä gives the example of the candles; there is one original candle that lights many other candles, but the dharma of giving light is the same – avatära-avatäré. Similarly, guru-tattva is one, which is samañöi-guru, but guru kåñëa-rüpa hana – there are different manifestations; his guru, his guru, and his guru. They are different manifestations but the same guru-tattva. This is samañöi-guru and vyañöi-guru. Understood?

Devotee: It has been said that when you go to somebody else it is like being unchaste. When you leave your guru to go to somebody else to hear.Çré Çrémad Gour Govinda Swami: Yes, to get higher çikñä. That is not unchaste, bäbä! Take permission, and go. But you’ll have to get permission otherwise you will commit aparädha. And the person who accepts, he’ll also commit aparädha.

Devotee: If the guru says “No,” and the disciple still wants to go.Çré Çrémad Gour Govinda Swami: I say, that if guru says, “No,” then he is avaiñëava. He is not a Vaiñëava.

Devotee: So the disciple still wants to go?Çré Çrémad Gour Govinda Swami: He should reject him. He is not a Vaiñëava. That guru should be rejected.

Devotee: Then he should go to that person and take çikñä from him?Çré Çrémad Gour Govinda Swami: Yes. Because he is not a Vaiñëava; he is not acting like a Vaiñëava. Why did he say, “No”? Nobody should say, “No”.


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Devotee: He’s saying “No” because he is attached to his disciple?Çré Çrémad Gour Govinda Swami: Äre bäbä, why attachment? The only attachment is to Kåñëa. Why attachment to this and that? My maöha, my disciple, my place, my this, my, my. I and mine. Nonsense!

Devotee: I think that probably disciples, we are neophytes; we are not trained up properly. And sometimes they go to the other extreme. They say, “Oh, this is not good at all. I take this one.” And then they commit offence.Çré Çrémad Gour Govinda Swami: Yes, that is offensive. You should understand the real tattva.


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ÇrélaBaladeva Vidyäbhüñaëa


TAT T VA V I C A R A P U B L I C AT I O N Swww.tvpbooks.com

www.gourgovindaswami.com

“That night Govindajé appeared to Çré Baladeva Vidyäbhüñaëa in a dream and told him, “Write a commentary and whatever you write, I will

accept. No one can deny what Govindajé has approved.” Govindajé empowered Baladeva Vidyäbhüñaëa Prabhu to

write a commentary. Govinda-jé wrote through him. That

is a fact. Kåñëa-çakti vinä nahe tära pravartana, an ordinary human being cannot do this unless he is empowered with kåñëa-çakti.”

Documents

Śrīla Baladeva Vidyābhūṣaṇa - The Ornament of Knowledge