The Importance of Vaishnava Commentary

Acharyas or spiritual preceptors in a disciplic lineage give commentary on the works of other acharyas in order to supplement the works by providing further meaning and insight. Bhashya, which translates to “commentary” or “explanation”, is a unique feature of Vedic knowledge. The authoritative commentaries are made by highly exalted, self-realized personalities, and are accepted as works in themselves.

Krishna-dvaipayana Vyasa, who is also known as Vedavyasa and Vyasadeva, is an incarnation of Lord Krishna and the original compiler of the Vedas. Srila Vyasadeva compiled the Vedanta-sutras or Brahma-sutras as the cream of Vedic knowledge. Srila Vyasadeva foresaw the misuse and misinterpretation of His Brahma-sutras and therefore gave His own commentary on the work. This commentary is called the Bhagavata Purana, or the Srimad Bhagavatam. The Bhagavatam is the original and natural commentary on the Brahma-sutras. Many acharyas in different schools of thought have given their commentaries on the Brahma-sutras but the commentary by Srila Vyasadeva Himself, the Srimad Bhagavatam, is accepted in the Gaudiya-Vaishnava sampradaya as being self-sufficient.

In the Brahma-Madhva-Gaudiya Sampradaya, Lord Chaitanya Mahaprabhu, who is Krishna Himself, instructed Srila Rupa Gosvami on the science of pure devotional service to Krishna. Srila Rupa Gosvami in turn wrote various works like the Bhakti Rasamrita Sindhu (Nectar of Devotion), which can be considered the original authorized commentary or expansion on the teachings of Lord Chaitanya Mahaprabhu. Similarly, the six gosvamis, namely Srila Rupa Goswami, Srila Sanatana Goswami, Srila Jiva Goswami, Srila Raghunatha Bhatta Goswami, Srila Gopala Bhatta Goswami and Srila Raghunatha dasa Goswami, all wrote immense volumes of literature on the science of devotional service, and acharyas coming down in disciplic succession from them also wrote volumes of literature with reference to the works of the gosvamis.

Commentary on the work of a previous acharya is an important function in disciplic succession. In addition to the purpose of expanding on the teachings of the previous acharyas, going into further detail and providing important insight, there is another purpose, which is to preserve the teachings of the previous acharyas. One acharya giving commentary on the works of another acharya creates an important, validating link of authenticity for future generations to safely benefit from, in terms of keeping an in-tact record literally as well as in import. For example, Srila Bhaktisiddhanta Saravati Thakura, the spiritual master of A.C. Bhaktivedanta Swami Prabhupada, was able to soundly defeat the false notion of brahmana-by-caste by citing past works of acharyas, as well as making his own impressive arguments:

The identification of a brahmana is only by qualities, not by caste.

Sri Narada Muni has stated in Srimad Bhagavatam (7.11.35) as follows:

yasya yal laksanam proktam
pumso varnabhivyanjakam
yad anyatrapi drsyeta
tat tenaiva vinirdiset

“If one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.” In his commentary on this verse of Srimad Bhagavatam, Sridhara Svami Mahasaya has stated: samadibhir eva brahmanadi vyavaharo mukhyah, najati matrad ity aha–yasyeti. yad yadi anyatra varnantare pi drsyeta tad varnantaram tenaiva laksana nimittenaiva varnena vinirddiset, na tu jati nimittenety arthah–”The brahmanas’ main characteristics are qualities such as peacefulness, not birth. If these main characteristics are seen in persons other than those born as brahmanas, then such persons should be considered brahmanas. They should not be considered according to their caste by birth.”

If we carefully analyze these statements of the Vaisnava scriptures and smrtis, such as Manu-samhita, which are very helpful for maintaining one’s worldly life, then we understand that there are two types of brahmanas, namely ordinary brahmanas and spiritual brahmanas Ordinary brahmanism is based on caste, and spiritual brahmanism is based on qualities.

Brahmana and Vaisnava
The conclusive comparison between brahmanas and Vaisnavas
Srila Bhaktisiddhanta Sarasvati Thakura

By such arguments, Srila Bhaktisiddhanta Sarasvati was able to uphold the real import of Vedic scriptures and establish that a brahmana is a brahmana by quality, not by caste. This work provided an important philosophical foundation for his disciple A.C. Bhaktivedanta Swami to preach in the west and initiate disciples into Krishna consciousness on the basis of pancaratrika principles.

The importance of commentary is finely demonstrated in the case of validating the authenticity of the Srimad Bhagavatam. A.C. Bhaktivedanta Swami writes in his purport to chapter 1, text 1 of the Srimad Bhagavatam:

Some Māyāvādī scholars argue that Śrīmad-Bhāgavatam was not compiled by Śrī Vyāsadeva. And some of them suggest that this book is a modern creation written by someone named Vopadeva. In order to refute such meaningless arguments, Śrī Śrīdhara Svāmī points out that there is reference to the Bhāgavatam in many of the oldest Purāṇas. This first śloka of the Bhāgavatam begins with the Gāyatrī mantra. There is reference to this in the Matsya Purāṇa, which is the oldest Purāṇa. In that Purāṇa, it is said with reference to the Gāyatrī mantra in the Bhāgavatam that there are many narrations of spiritual instructions beginning with the Gāyatrī mantra. And there is the history of Vṛtrāsura. Anyone who makes a gift of this great work on a full moon day attains to the highest perfection of life by returning to Godhead. There is reference to the Bhāgavatam in other Purāṇas also, where it is clearly stated that this work was finished in twelve cantos, which include eighteen thousand ślokas. In the Padma Purāṇa also there is reference to the Bhāgavatam in a conversation between Gautama and Mahārāja Ambarīṣa. The king was advised therein to read regularly Śrīmad-Bhāgavatam if he desired liberation from material bondage. Under the circumstances, there is no doubt about the authority of the Bhāgavatam. Within the past five hundred years, many erudite scholars and ācāryas like Jīva Gosvāmī, Sanātana Gosvāmī, Viśvanātha Cakravartī, Vallabhācārya, and many other distinguished scholars even after the time of Lord Caitanya made elaborate commentaries on the Bhāgavatam. And the serious student would do well to attempt to go through them to better relish the transcendental messages.

The authorized commentaries in the form of the Puranas and explanations of different acharyas serve as important evidence to the authenticity of any given work in Vedic literature.

To give commentary on the teachings of previous acharyas requires not only self-realization but also the benediction of higher spiritual authorities. For one to indulge in commentating on the works of previous acharyas without due qualification will only serve to obscure the meaning of the work and rob the unknowing public of the pure knowledge given by the previous acharyas. The great acharyas in our line as well as in other bonafide sampradayas often must defeat many false conceptions and ideas concocted by unscrupulous men who meddle with transcendental topics for material gain.

Lord Krishna says in the Bhagavad-gita:

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.

Bhagavad-gita As It Is, chapter 4, text 8 (1972 edition)

A.C. Bhaktivedanta Swami writes in his purport to Srimad-Bhagavatam 4.28.48:

“Whenever an ācārya comes, following the superior orders of the Supreme Personality of Godhead or His representative, he establishes the principles of religion, as enunciated in Bhagavad-gītā. Religion means abiding by the orders of the Supreme Personality of Godhead. Religious principles begin from the time one surrenders to the Supreme Personality of Godhead. It is the ācārya’s duty to spread a bona fide religious system and induce everyone to bow down before the Supreme Lord. One executes the religious principles by rendering devotional service, specifically the nine items like hearing, chanting and remembering.”

A.C. Bhaktivedanta Swami, who is affectionately referred to as Srila Prabhupada by his disciples, under the direction of his spiritual master, Srila Bhaktisiddhanta Sarasvati Thakur, translated the works of previous acharyas into the English language, which is the most important language of modern times. Not only did Srila Prabhupada engage his disciples in helping him translate these works into English, but his main works like the Srimad Bhagavatam, Bhagavad-gita As It Is and Chaitanya Caritamrita were published with the original Sanskrit text, its Roman transliteration, synonyms, translation and elaborate purports. Such high standards made his books highly respected by scholars and sought after by colleges and institutions as standard textbooks on the teachings of Gaudiya-Vaishnavism and the science of God consciousness.

The books of A.C. Bhaktivedanta Swami Prabhupada are unique and stand out in many ways. No where else can one find the teachings of the previous acharyas as well as the ancient Vedic texts and Puranas presented in such a lucid, fluent, voluminous yet essential, unadulterated way, written in proper English language and in scholarly, standard textbook format.

In serving the purposes of Vaishnava commentary in terms of elaboration as well as preservation, Srila Prabhupada’s books must be regarded as the most authentic link to ancient texts and the works of previous acharyas. When it comes to the most important subject of God consciousness, the writings of modern day scholars would severely lack in basis and integrity if such writings should be without reference to A.C. Bhaktivedanta Swami’s books. Such is the authority held by his books.

“Unfortunately, when the ācārya disappears, rogues and nondevotees take advantage and immediately begin to introduce unauthorized principles in the name of so-called svāmīs, yogīs, philanthropists, welfare workers and so on. […] The ācārya, the authorized representative of the Supreme Lord, establishes these principles, but when he disappears, things once again become disordered. The perfect disciples of the ācārya try to relieve the situation by sincerely following the instructions of the spiritual master.”

A.C. Bhaktivedanta Swami purport to Srimad-Bhagavatam 4.28.48

It is the responsibility of every disciple in their own capacity to ensure that the teachings which have been carefully passed down through disciplic succession are not changed or adulterated but kept as is, lest the proper meaning of the text becomes lost. In fact, this is the entire scheme of disciplic succession or parampara. Anyone can serve the preservational principle of Vaishnava commentary by reading, discussing and citing the authorized editions of A.C. Bhaktidevanta Swami’s books. Doing so leaves an important trail of authenticity to the unadulterated teachings of Srila Prabhupada and the previous acharyas for the benefit of generations to come.

By Vidura Mahatma das
24 October, 2022

Useful links and resources

https://prabhupadabooks.com

https://www.krishnapath.org

https://bookchanges.com

https://krishnaconsciousnessmovement.com