New Title Amongst The Vaisnava Society

[suchandra]

This title "Bhaktivedanta" was actually a new title in the Vaishnava society, but meanwhile many others also adopted this title and here are some explanations:

 

"This Bhaktivedanta title was given on this vedānta-vādī because in our society there was no Vedānta. So some of the Vaisnavas selected me to get this title Bhaktivedanta. Vedānta means bhakti, understanding bhakti. Because vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. So who can understand Kṛṣṇa unless he has bhakti? So this is the bhaktivedānta."

 

Śrīmad-Bhāgavatam 1.5.24

by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda

Vṛndāvana, August 5, 1975

 

 

"It is new title amongst the Vaisnava society. So the Māyāvādī philosophers they are sometimes surprised that “How Swamijī is Vedanti, at the same time bhakti?” But actually they do not know Vedānta means bhakti. Real Vedānta commentary is Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrāṇām."

Rādhāṣṭamī

Śrīmatī Rādhārāṇī’s

Appearance Day

by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda

Montreal, August 30, 1968

 

 

"People are after so-called Vedantists, but they do not know Kṛṣṇa, so-called Vedantist. But one who is actually Vedantist, he knows Kṛṣṇa. Therefore some times ago some of these Vaisnavas, they gave me this title, Bhaktivedanta. Bhaktivedanta means ultimate understanding of Vedānta is bhakti, not to become impersonalist."

 

Śrīmad-Bhāgavatam 1.1.3

by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda

London, August 19, 1971

 

 

"And because Vaisnava sampradāya, they are concerned with the bhakti, bhakti, I mean to say, cult, therefore our society, the Vaiṣṇavas, they were pleased to give me this title, Bhaktivedanta, that “You will explain the Vedānta- sūtra.” So this Bhaktivedanta title was especially offered to me, and I do not know why. That’s all.So that Vedānta means bhakti, devotional service. That is the Vaisnava philosophy. And Vedānta means, for the Śaṅkara sampradāya, that “There is no God. I am God.” Mīmāṁsaka kahe īśvara haya karmera aṅga. You know there are six kinds of philosophies in India: the mīmāṁsaka philosophy; and Sāṅkhya philosophy; and nyāya—nyāya means logic—nyāya philosophy; then Māyāvāda philosophy; then Patañjali, yoga system, Patanjali philosophy; and at last, this Vedānta philosophy. So there are six kinds of philosophers. Out of them, only the Vedānta philosophy is compiled by Vyāsadeva. So it is considered that Vedānta philosophy only establishes the existence of God. All other philosophies, they do not admit the existence of God. They are atheistic philosophies. Mīmāṁsaka. Mīmāṁsaka means they have decided that “There is no necessity of worshiping God. If there is any God, all right, you do your duty nicely, and He will be obliged to award you the required result. Then there is no question of flattering Him.” That is mīmāṁsaka philosophy."

 

Śrī Caitanya-caritāmṛta, Madhya-līlā 25.40-50

by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda

San Francisco, January 24, 1967

[AncientMariner]

In Ancient India how often did the various Vedantists get together and debate each other and on what issues did they have disagreements on back in those days? I have read some of Prabhupada's letters that seem to indicate he may have had some minor philosophical differences with his Godbrothers but I never sensed any kind of eagerness for him to go and debate them on those issues. It seemed that Prabhupada was mainly concerned with trying to inundate the world with Krishna Consciousness. I imagine in the course of such an endeavor he engaged in debates with various people but it seems his main philosophical adversaries would be atheists rather than fellow theists?

[Beggar]

October 21, 1968

Srila A.C. Bhaktivedanta Swami Prabhupada:

 

One has to accept the renounced order from another person who is in renounced order. So I never thought that I shall accept this renounced order of life. In my family life, when I was in the midst of my wife and children, sometimes I was dreaming that my spiritual master was calling me, and I was following him. When my dream was over, I was thinking – I was little horrified: "Oh, Guru Maharaja wants me to become sannyasi. How can I accept sannyasa?" At that time, I was feeling not very much satisfaction that I will have to give up my family and become a mendicant. At that time, it was a horrible feeling. Sometimes I was thinking, "No, I cannot take sannyasa." But again I saw the same dream.

So in this way I was fortunate. My Guru Maharaja (Prabhupada begins to cry and his voice is choked) pulled me out from this material life. I have not lost anything. He was so kind upon me. I have gained. I left three children, I have got now three hundred children. So I am not a loser. This is material conception. We think that we shall be a loser by accepting Krsna. Nobody is a loser. I say this from my practical experience. I was thinking that "How can I accept this renounced order of life? I cannot accept so much trouble."

But I retired from my family life. I was sitting alone in Vrndavana, writing books. So this, my god-brother, insisted, "Bhaktivedanta prabhu..." This title was given in my family life. It was offered to me by the Vaisnava society. So he insisted me. Actually it is not he who insisted to me. Practically my spiritual master insisted to me through him, saying, "You accept." Without accepting the renounced order of life, nobody can become a preacher, and he wanted me to become a preacher. So he forced me through this god-brother, "You accept."

<table align="right" border="0" cellpadding="0" cellspacing="0" width="203"> <tbody><tr> <td> Srila BV Muni Mahraja (left), Srila Bhakti Prajnana Kesava Maharaja (center) and Srila BV Swami Maharaja (Prabhupada). (right)

</td> </tr> </tbody></table> So unwillingly I accepted. And then I remembered that he wanted me to go to the Western countries. So I am feeling now very much obliged to my, this god-brother, that he carried out the wish of my spiritual master and forced me to accept this sannyasa order.

This god-brother, His Holiness Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja, is in this world no more. He has entered Krsna's abode. So I wish to pass a resolution of bereavement and send it to them. I have composed one verse also in this connection in Sanskrit. So you all present, you sign this. I shall send it tomorrow.

The verse I have composed is in Sanskrit: Vairagya-vidya-nija-bhakti-yogam. This Krsna consciousness is vairagya-vidya. Vairagya-vidya means to become detestful of this material world. That is called vairagya-vidya. And that is possible simply by bhakti-yoga. Vairagya-vidya-nija-bhakti-yogam apayayan mam. Just like medicine. The child is afraid of taking medicine. That also I have experienced. In my childhood, when I became ill, I was very stubborn and I would say, "I won't accept any medicine." So my mother used to force medicine into my mouth with a spoon. I was so obstinate. Similarly, I did not want to accept this sannyasa order, but this god-brother forced me, and said,. "You must." Apayayan mam, he forcefully made me to drink this medicine. Anabhipsu andham. Why I was unwilling? Anabhipsu means unwilling. Andham, means one who is blind, who cannot see his future. Spiritual life is the brightest future, but the materialists cannot see this. But the Vaisnavas and the spiritual master forcefully say, "You drink this medicine." Apayayan mam anabhipsu andham sri-kesava-bhakti-prajnana-nama.

So my god-brother – his name is Kesava, Bhakti Prajnana Kesava – did this favor for me because he was an ocean of mercy; krpambudhi. We offer our obeisances to Vaisnavas: Vancha-kalpa-tarubhyas ca krpa-sindhubhya eva ca. The Vaisnavas, the representatives of the Lord, are so kind. They bring the ocean of mercy for distributing to the suffering humanity. Krpambudhir yas tam aham prapadye. So I am offering my respectful obeisances unto this His Holiness, because he forcefully made me adopt this sannyasa order.

He is no more in this world. He has entered Krsna's abode. So I am offering my respectful obeisances along with my disciples. On the first day of my sannyasa, I remembered that I'll have to speak in English. I remembered this on that sannyasa day, when there was a reception, so first of all I spoke in English. This was all the arrangement of higher authority, of Krsna.

<table align="right" border="0" cellpadding="0" cellspacing="0" width="203"> <tbody><tr> <td> Sri Sri Radha-Vinodabihari and Sri Caitanya Mahaprabhu (middle) Srila Bhakti Prajnana Kesava Gosvami Maharaja (right) and Sri Vrnda-devi (left)

</td> </tr> </tbody></table> We are writing this: "Resolved that we the undersigned members and devotees of International Society for Krishna Consciousness Incorporated, in a condolence meeting under the presidency of His Divine Grace A. C. Bhaktivedanta Swami, today the 21st of October, 1968, at our Seattle branch, express our profound bereavement on hearing the passing of His Divine Grace Om Visnupada Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja, the sannyasa guru, preceptor, of our spiritual master, on October 6th, 1968, at his headquarter residence in Nabadwip, West Bengal. We offer our respectful obeisances unto the lotus feet of Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja with the following verse composed on this occasion by our spiritual master."

Vairagya-vidya-nija-bhakti-yogam

Apayayan mam anabhipsu andham

Sri-Kesava-bhakti-prajnana-nama

This verse I have already explained to you. So I wish that you all sign this, and I'll send it tomorrow by air mail.

[eshwaar101]

so many different sect and cast and tittles.....all you need now is a holy war

[theist]

 

"This Bhaktivedanta title was given on this vedānta-vādī because in our society there was no Vedānta. So some of the Vaisnavas selected me to get this title Bhaktivedanta. Vedānta means bhakti, understanding bhakti. Because vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. So who can understand Kṛṣṇa unless he has bhakti? So this is the bhaktivedānta."

 

Krishna consciousness stands as the apex of vedic understanding.

 

 

Bg 15.15 - I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedänta, and I am the knower of the Vedas.

[Beggar]

.... Bhagavatam is accepted as the real commentary on the Vedanta-sutra. Real commentary. Bhasyam brahma-sutranam. Vedartha paribrmhitam. These are the statements. This is accepted by the acaryas. In the Gaudiya-sampradaya, therefore, the Gosvamis, they did not write any comment on the Vedanta-sutra although other acaryas like Ramanujacarya, Madhavacarya, they wrote commentaries on the Bhagavad, uh, Vedanta-sutra. But our Gosvamis, they did not write purposefully, because they accept that there is already natural perfect commentary written by the same author, Vyasadeva, the Srimad-Bhagavatam. Bhasyam brahma-sutranam." Srila Prabhupada Lecture on Nectar of Devotion, 01-01-73, Bombay

[shvu]

 

.... Bhagavatam is accepted as the real commentary on the Vedanta-sutra. Real commentary. Bhasyam brahma-sutranam. Vedartha paribrmhitam. These are the statements. This is accepted by the acaryas. In the Gaudiya-sampradaya, therefore, the Gosvamis, they did not write any comment on the Vedanta-sutra although other acaryas like Ramanujacarya, Madhavacarya, they wrote commentaries on the Bhagavad, uh, Vedanta-sutra. But our Gosvamis, they did not write purposefully, because they accept that there is already natural perfect commentary written by the same author, Vyasadeva, the Srimad-Bhagavatam. Bhasyam brahma-sutranam." Srila Prabhupada Lecture on Nectar of Devotion, 01-01-73, Bombay

 

I wonder why he failed to mention Baladeva Vidyabhushana's commentary? Avoiding its mention paints an incorrect picture, does it not?

I mean the commentary Baladeva wrote in spite of the "natural perfect commentary" written by the author of the vedanta sutras himself. And if I am correct, the commentary that hardly any Hare Krishna reads. Poor Baladeva for going to all that trouble and not even getting mentioned!

 

Cheers

[Beggar]

I wonder why he failed to mention Baladeva Vidyabhushana's commentary?

The Goswamis that he is referring to, were the Six Goswamis of Vrndavana. Baladeva appeared around 100 years after the youngest Goswami, Sri Jiva departed this world. The circumstance a century and a half later were different. Actually Srila Visvanatha Chakravarti Thakura wanted to take up this task of defending Mahaprabhu's line, but was too old and invalid, so he left it to his siksa disciple, Srila Baladeva Vidyabhushana. Actually Srila Bhaktivedanta Prabhupada dedicated his Bhagavad Gita As It Is to Srila Baladeva Vidyabhushana.

[suchandra]

 

I wonder why he failed to mention Baladeva Vidyabhushana's commentary? Avoiding its mention paints an incorrect picture, does it not?

I mean the commentary Baladeva wrote in spite of the "natural perfect commentary" written by the author of the vedanta sutras himself. And if I am correct, the commentary that hardly any Hare Krishna reads. Poor Baladeva for going to all that trouble and not even getting mentioned!

 

Cheers

 

1. Causelessmercy - Room Conversation - January 24, 1977, Bhubaneswar

Yes, this is Śrīla Baladeva Vidyābhūṣana.Guest (1): I am glad to talk with Pradyumna Mahārāja. He s good Sanskrit scholar. And I also a Sanskrit teacher for ten years in a

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3. Causelessmercy - Room Conversation - October 21, 1977, Vrndavana

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8. Causelessmercy - Ebook - Bhagavad Gita As It Is

Publishers LONDON To ŚRĪLA BALADEVA VIDYĀBHŪṢAṆA who presented so nicely the Govinda-bhāṣya commentary on Vedānta philosophy Foreword The Bhagavad-gītā is the best

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Mahārāja Ambarīṣa. Śrīla Baladeva Vidyābhūṣaṇa, a great scholar and ācārya in the line of the mat-paraḥ, remarks: mad-bhakti-prabhāvena sarvendriya-vijaya-

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14. Causelessmercy - Room Conversation with Justin Murphy (Geographer) - May 14, 1975,...

Prabhupāda: Purport.Paramahaṁsa: Purport: Śrīla Baladeva Vidyābhūṣaṇa, a great commentator on the Bhagavad-gītā, writes as follows: ye indrādy-

<small>http://causelessmercy.com/t/t/750514r2.per.htm

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15. Causelessmercy - Room Conversation with George Gullen, President of Wayne State...

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[bija]

Srila Baladeva Vidyabushana Vedanta Sutra - click

 

By His Divine Grace AC Bhaktivedanta Swami

 

.....In the beginning there was no commentary on the Vedanta-sutra because according to Shrimad-Bhagavatam it is said that the real commentary on the Vedanta-sutra is Shrimad-Bhagavatam itself, presented by the author, Shri Vyasadeva Himself. In our english commentary on the Shrimad-Bhagavatam First Canto, First Chapter, we have explained this fact that Shrimad-Bhagavatam is the right type of commentary on the Vedanta-sutra. As such the gaudiya-vaishnava-sampradaya did not take much care to present their commentary on the Vedanta-sutra. About 200 years ago there was a conclusion in Golpa district in Jaipur, wherein the acaryas or followers of other sampradayas challenged the gaudiya-vaishnava-sampradaya that it has no commentary on the Vedanta-sutra. At that time Shri Vishvanatha Cakravarti Thakura was living in Vrindavana, but he was too old, and when the Gaudiya Vaishnavas approached him to present a commentary on the Vedanta-sutra, he asked his disciple, Shri Baladeva Vidyabhushana to write a commentary on the Vedanta-sutra. As Vaishnavas are generally very humble and meek, Shri Baladeva Vidyabhushana thought himself unfit to write an authorized commentary on the Vedanta-sutra, so he approached Lord Govinda in the temple of Jaipur. He placed himself down before Lord Govinda to take his permission and authority to begin writing a commentary on the Vedanta-sutra, and he was assured by Govinda that he could do so. With this inspiration he wrote the Vedanta-sutra commentary known as Govinda-bhashya. This Govinda-bhashya is very authorized and accepted by all the vaishnava-sampradayas, This commentary, which may be known as Bhaktivedanta-bhashya, follows the footprints of Govinda-bhashya.

The necessity of presenting the Bhaktivedanta-bhashya commentary on Vedanta-sutra should also be explained herein. My spiritual master, Om Vishnupada Paramhamsa Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, ordered me to present the Gaudiya Vaishnava philosophy in English as far as possible, and in this attempt for the english-knowing persons, since 1965 I have been in the western countries with my three books of the First Canto of Shrimad-Bhagavatam. Then I presented my commentary on the Shrimad-Bhagavad-gita known as The Bhagavad-gita As It Is, and similarly I have presented The Teachings of Lord Chaitanya. Also, requested by many of my western disciples, especially my worthy disciples Shriman Hansadutta Das Adhikari and Janardana Das Adhikari, who are in charge of the Montreal Center, and I am trying to present an English commentary on the Vedanta-sutra as follows.

At the present moment all over the world there are major portions of godless persons. Generally people are very attached to the void philosphy presented by Lord Buddha or the impersonal philosophy presented by Shankaracarya. In other words, to be more plain and simple, people are becoming very atheistic. To say that there is no God, as the atheists declare, is rather bold and simple, but to say that there is a supreme cause that is void, or there is God but He has no form, is more dangerous than the simple declaration that there is no God.

Our society, known as the international Society for Krishna Consciousness, has now started the movement for Krishna Consciousness , and it is very gratifiying that the younger generation of the western part of the world, in America, Canada, and Europe, are taking interest in this great movement. We already have branches in almost every important city of the United States and Canada, and we have started centers also in London and Hamburg. We hope that our Krishna Consciousness movement will gradually increase, as predicted by Lord Chaitanya, who said that His missionary activities, the same as the Krishna Consciousness movement, will be preached all over the world, in every village in every country. Taking into consideration the present activities of this movement, it is hoped that the prediction of Lord Chaitanya will soon be fulfilled and the people of the world will be very happy, having Krishna Consciousness.

As referred to above, generally the commentary known as Shariraka-bhashya is taken by the people as the purport of Vedanta, or in other words Vedanta means according to the opinion of the followers of Shankaracarya's purport as explained by him in Shariraka-bhashya. Besides the Shariraka-bhashya of Shankaracarya there are many other atheistic schools preaching Vedanta on the basis of godlessness.

One of the prominent followers of Shankaracarya, namely Sadananda Yogindra, has compiled his book known as Vedanta-sara, in which he writes to prove that the to understand both the upanishads and the Vedanta-sutra, Shankaracarya's Shariraka-bhashya is the only means. This is the claim of monopoly by the mayavada school. Actually Vedanta-sutra has many commentaries and all those commentaries are not on the basic principal of monism or impersonalism.

All the prominent acaryas of the different vaishnava-sampradayas have complied commentaries on Vedanta-sutra, but they do not follow the principles of the Shankarite school. On the other hand the impersonalist monists stress more on non-duality. Generally they declare themselves God and there is no existance of God separately.

The monistic school does not recognize the Vedanta commentaries presented by the Vaishnava acaryas, known as the shuddhadvaita, vishishtadvaita and dvaitadvaita, as well as the inconceivably-one-and-different philosophy of Lord Chaitanya, known as acintyabhedabheda-tattva. According to them the monistic commentary on Vedanta-sutra is final, Lord Krishna has a material body, and the followers of the philosophy of Krishna Consciousness are not transcendentalists.

Vedanta means the last word in the matter of pursuing knowledge. Everyone is pursuing some sort of knowledge. There are universities, institutions, and many educational establisments pursuing knowledge, but Vedanta means the last word in the pursuit of knowledge. This last word in the pursuit of knowledge is explained in the Bhagavad-gita by Lord Krishna. The purpose of Vedic knowledge is to understand Krishna. The exact words in the 15th Chapter of Bhagavad-gita are sarvasya caham hridi sannivishtah. "the Lord is situated in everyone's heart. He gives intelligence and delusion. He is the original source of knowledge. He is the goal of knowledge. He is the compiler of Vedanta-sutra, and He knows what is Vedanta.." .........