The Perfect Commentary on Vedanta-sutra

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The Perfect Commentary on Vedanta-sutra

 

Q & A with Swami B. V. Tripurari

 

"Sri Caitanya Mahaprabhu considered Srimad Bhagavatam to be the perfect

commentary on Vedanta-sutra, one written by Vyasa, the author of both

texts. His opinion is confirmed in Garuda Purana, wherein it is said

that Srimad Bhagavatam explains the meaning of Vedanta-sutra, among

other things."

 

Q. How do Gaudiya Vaisnavas view the philosophies of Ramanuja and

Madhvacarya?

 

A. Gaudiya Vaisnavas believe that the metaphysical worldviews of

Ramanuja and Madhavacarya are different ways of talking about the same

thing, different angles of vision. We honor both Ramanujacarya and

Madhvacarya on the strength of their Vaisnava conclusions and personal

character. In his Tattva-sandarbha, Sri Jiva Goswami refers to these

two saints as elder Vaisnavas.

 

Q. In the Ramanuja and Madhva traditions, their bhasyas (commentaries)

on the Vedanta-sutra are given primary importance, but the Gaudiya

tradition does not give the same stress to its commentary on the sutras

(Govinda-bhasya). Rather the Gaudiyas emphasize the Srimad Bhagavatam.

Is there a particular reason for this?

 

A. The reason that Gaudiya Vaisnavas don't put more stress on

Govinda-bhasya is that Sri Caitanya Mahaprabhu considered Srimad

Bhagavatam to be the perfect commentary on Vedanta-sutra, one written

by Vyasa, the author of both texts. His opinion is confirmed in Garuda

Purana, wherein it is said that Srimad Bhagavatam explains the meaning

of Vedanta-sutra, famong other things. Sri Baladeva Vidyabhusana has

also mentioned this in his Govinda-bhasya.

 

Srimad Bhagavatam and Vedanta-sutra begin similarly with the message

janmadyasya yatah, "The Supreme (Brahman/ God) is the source of

everything," and both end with emphasis on kirtana, or deliverance by

sound, anavrtih sabdat/nama-sankirtanam yasya sarva-papa pranasanam.

While the essential teachings of Vedanta-sutra and Srimad Bhagavatam

are the same, the Bhagavatam was written to make those teachings

accessible to a wider audience and to speak directly about the efficacy

of bhakti.

 

Another reason for the Gaudiya Vaisnavas' emphasis on Srimad-Bhagavatam

is that the Govinda-bhasya of Sri Baladeva Vidyabhusana differs

slightly from Sri Jiva Goswami's emphasis on the acintya-sakti of

Bhagavan. The Govinda-bhasya follows more closely Madhva's concept of

visesa (distinction) when reconciling the oneness and difference of the

Absolute. Sri Baladeva himself was influenced by both the Madhva and

Gaudiya sampradayas.

 

Q. There are verses in the Vedic scriptures that say Siva and Visnu are

one; however, in Vaisnava literature Lord Siva has been explained away

as a demigod. Can you clarify?

 

A. Sadasiva is a transformation of Visnu, and the two should thus be

regarded equally. Vaisnava scripture is clear on this point. Indeed,

Sri Krsna nama takes offense if one does not show such regard to Siva,

who appears in Gaura-lila as Advaita Acarya. However, there is also a

demigod manifestation of Siva, whereas Visnu has no such manifestation.

Thus in some places Siva will be described as a demigod.

 

Siva also worships Krsna. In Srimad Bhagavatam he is thus considered a

great Vaisnava, vaisnavanam yatah sambhu. Because Krsna reveres

Vaisnavas and teaches us to revere them more than even himself, perhaps

it is best for those who have an affinity for Siva to think of him in

this light. Always look to the Bhagavatam for conclusive knowledge on

such issues.

 

Q. Srimad Bhagavatam predicted that Visnu would appear as Buddha, but

this incarnation appears to be different than Gauttama Buddha who lived

about 500 BCE and is venerated by modern Buddhists. Can you explain

something about this?

 

A. The Buddha mentioned in the Bhagavatam does appear to be someone

other than Gauttama. However, Buddhism acknowledges that Siddhartha

Gauttama, the person considered to be the founder of modern Buddhism,

was not the only Buddha, as many such beings have existed. Classical

Buddhist doctrine teaches that anyone who attains enlightenment is a

Buddha and that Gauttama Buddha is but one in a lineage of Buddhas.

According to tradition, his predecessor was Dipankara Buddha and his

successor will be named Maitreya. Perhaps the Buddha mentioned in the

Bhagavatam is the original or adi Buddha, a being with divine status

beyond that of being merely an enlightened soul. Satyaraja dasa/Steven

Rosen has published a book on this subject entitled From Nothingness to

Personhood, which you may find helpful.

 

Q. In one part of the Bhagavatam, the pastimes of the great devotee

Prahlada are celebrated, but in another section it says that he was

transformed into a calf that supplied the demons with intoxicating

beverages such as liquor and beer. Can you help me understand this

apparent contradiction?

 

A. The Bhagavad-gita says that of asuras (demons) Krsna is Prahlada.

This means that if Krsna is to supply the demoniac with their

necessities, he may do so through Prahlada, the son of a great demon.

However, this does not mean that Prahlada becomes impure through this

act, any more than Krsna becomes impure by fulfilling the desires of

the demoniac. Incidentally, this section of the Bhagavata, while

literally true on one level, is nonetheless full of allegory.

 

Q. I was told that santa-rasa is not exhibited in Krsna's Vrndavana

pastimes; however, Srila Prabhupada says in a purport that Krsna's cows

are in santa-rasa. How should I understand this?

 

A. Santa rasa is present in Vrindavana to some extent. After all, Sri

Vrajendranandana Krsna is Rasaraja, and thus he tastes all rasas. Sri

Jiva Goswami writes in his commentary on Bhakti-rasamrta-sindhu that

santa rasa reaches its perfection when reposed in Krsna, presumably

Rasaraja Krsna. It is mentioned in Bhakti-rasamrta-sindhu 4.8.85 that

Krsna tasted santa rasa while lifting Govardhana Hill. Acaryas,

however, differ on their perception of the creatures and apparently

inanimate objects of Vraja. Visvanatha Cakravarti Thakura, for example,

envisions the cows in vastsalya rasa and Govardhana Hill in sakhya

rasa.

 

Q. In the Srimad Bhagavatam, Sri Vyasadeva, the son of Parasara Muni

and Satyavati, is mentioned as seventeenth incarnation of Lord, and

Ramacandra is mentioned as the eighteenth incarnation. It is an

indisputable fact, however, that Ramacandra appeared much earlier than

Vyasadeva, even much earlier than Parasara Muni or Satyavati, so why is

Vyasa mentioned before Ramacandra in the Bhagavata?

 

A. Everything written in the Bhagavata does not follow a chronological

order. Sri Sanatana Goswami has made this point in his Vaisnava Tosani

Bhagavata commentary, particularly with regard to the sequence of the

chapters. Goswamiji has explained that Sri Suka spoke the Bhagavata out

of ecstasy as inspiration came to him, rather than with the lila's

chronology in mind. Most of the chapters are in order, of course, but

there is some irregularity, which is clear from spiritual logic and

other accounts of the lila, such as those found in the Padma Purana. So

we can also look at the list of incarnations you mention with the same

eye. Yes, Sri Krsna Dvaipayana Vyasa appeared after Sri Ramacandra,

although both of them are eternal.

 

Q. What color is Gaura-Narayana? Is he also golden just like Caitanya

Mahaprabhu? In other words, is the Kali yuga avatara always golden in

every Kali yuga or is he only golden in the particular Kali yuga when

Caitanya Mahaprabhu appears and black in all the other Kali yugas?

 

A. Scripture says different things about this topic. For example,

Laghu-bhagavatamrta says, "In Satya yuga the incarnation is said to be

white in color and named Hari. In the Treta, Dvapara, and Kali yugas

the incarnations are red, blue (syama), and black (krsna),

respectively."

 

In this verse Sri Rupa Goswami seems to acknowledge that the Lord

appears in every Kali yuga and that the yuga avatara of Kali yuga is

black in color. However, Sri Jiva Goswami writes in his

Sarva-samvadini, "The Godhead, Lord Hari, does not personally appear in

the Kali yuga. Because he only appears in the Satya, Treta, and Dvapara

yugas, and not in the Kali yuga, the scriptures call him Triyuga (he

who appears in three yugas). Similarly, one of the names of Visnu

mentioned in the Visnu-sahasra-nama is Triyuga, indicating that there

is no yuga avatara in Kali yuga.

 

However, in Bhagavad-gita Sri Krsna says that he descends in every yuga

to establish dharma, sambhavami yuge yuge, indicating the function of

the yuga avatara.

 

Srimad Bhagavatam 7.9.38 acknowledges that the Lord is Triyuga but

speaks of a covert avatara in Kali yuga, channa avatara. Srimad

Bhagavatam 11.5.35 mentions either a black or golden avatara with

emphasis on the idea that he is golden. In this verse the word

tvisakrnsa, which is used to describe the Kali yuga avatara, can mean

either black or golden, although our Gaudiya acaryas have rendered it

golden. In Srimad Bhagavatam 10.8.13, the word pita (yellow) is used in

the past tense indicating that in previous Kali yugas the yuga avatara

was golden. None of these Bhagavatam verses give any indication that

the Kali yuga avatara it speaks of does not appear in every Kali yuga.

 

Locana dasa writes in his Caitanya Mangala, "Some people say Lord Gaura

is a yuga avatara. In truth he is the origin of all avataras. In other

Kali yugas, the avatara is Lord Narayana. That avatara has a name of

two syllables. That name is Krsna. The scriptures say that avatara has

a complexion like a parrot's wing (yellow). Some commentators also

explain that his color is dark like a sapphire."

 

According to Caitanya-caritamrta, Sri Krsna appeared as Sri Caitanya

Mahaprabhu at a time that corresponded with the time for the descent of

the Kali yuga avatara and thus he performed the function of the yuga

avatara while simultaneously fulfilling his own purpose. He combined

the yuga dharma with the distribution of prema. Some devotees saw him

as Narayana (Gaura-Narayana), and they worshiped him accordingly, as

the husband of Visnupriya and not with a view to attain Vraja prema.

They worshipped him to attain love for him in dasya bhakti. This

sadhana has a sadhya in which Gaura-Narayana is the object of love.

Thus Gaura-Narayana is eternal, and aside from the conflicting

scriptural citations above, he seems like the most suitable person to

perform the function of the yuga avatara in Kali yuga.

 

Therefore, some acaryas have concluded that he is the yuga avatara of

every Kali yuga. In the words of Srila B. R. Sridhara Maharaja, he is

the avatara of Gaura-Krsna, who is the avatari. When asked why devotees

sometimes refer to Mahaprabhu as Gaura-Narayana he replied, "Generally

[he is called] Gaura-Narayana because of [being the] yuga-avatara. In

every Kali yuga one avatara comes to preach Krsna nama sankirtana."

When Srila Sridhara Maharaja says "one avatara," he is referring to the

conception of Gaura-Narayana, whose complexion is golden. The

conclusion to draw from all of this is that the yuga avatara of Kali

yuga is very mysterious.

 

More on Srimad Bhagavatam can be found in the following Sangas:

 

>From Bhagavad Gita to the Bhagavatam

http://www.swami.org/sanga/archives/pages/volume_six/m236.html

 

Srimad Bhagavatam: Studying with the Heart

http://www.swami.org/sanga/archives/pages/volume_two/m108.html

 

Srimad Bhagavatam: The Heart of Krsna

http://www.swami.org/sanga/archives/pages/volume_three/m163.html

 

Questions or comments may be submitted at the Q&A Forum:

http://www.swami.org/sanga/ or email sangaeditor (AT) swami (DOT) org.

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