Sri Srimad

Gour Govinda Swami Maharaja

rla
Baladeva Vidybhaa
The Ornament of Knowledge

Table of Contents

rla Baladeva Vidybhaa

The Ornament of Knowledge

Glorify Vaiavas

Baladeva Vidybhaas Formative Years 

Fortunately He Met His Guru rla Rdh Dmodara Gosvm  3

His Association with rla Vivantha Cakravart hkura 

The Gauya Vaiavas Are Challenged

Baladeva Vidybhaa Is Sent to Jaipur

The Four Bona Fide Sampradyas

Mahprabhus Acintya-Bhedbheda-Tattva

Govindaj Empowers Baladeva Vidybhaa Prabhu

Please Accept Us as Your Disciples

10

The Next crya - Ptra-Rja

11

Accept Mantra from a Bona Fide Sampradya

12

Mahprabhus crya-Ll as Sdhu-Guru

13

Srvabhauma Bhacrya Speaks on Vednta

15

rraka-Bhya - A Completely Imaginative Commentary

16

Why Mahprabhu Accepted the Brahma-Madhva-Sampradya  19

Books by rla Baladeva Vidybhaa 

20

Questions & Answers

22

Our Guru-Parampar Is ik-Guru Parampar

24

rla
Baladeva Vidybhaa
The Ornament of Knowledge

r rmad
Gour Govinda Swami Mahrja
An evening class delivered on the disappearance day of rla Baladeva Vidybhaa,
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 S

www.tvpbooks.com

www.gourgovindaswami.com

r Govindaj - Jaipur

rla
Baladeva Vidybhaa
The Ornament of Knowledge

jaya jaya r-ka-caitanya nitynanda

jaydvaitacandra jaya gaura-bhakta-vnda
All glories to Lord Caitanya Mahprabhu and Lord
Nitynanda! All glories to Advaita Prabhu, and all glories to
the devotees of Lord Caitanya, headed by rvsa!
(Caitanya-caritmta, di-ll 10.2)

Today is the disappearance day of rla Baladeva Vidybhaa

Prabhu who maintained the prestige of the Gauya-Vaiavasampradya, by writing r Govinda-bhya, a commentary on
the Vednta-stra of the Gauya-Vaiava-sampradya. rla
Prabhupda has dedicated the Gt to Baladeva Vidybhaa
Prabhu who maintained the prestige of the Gauya-Vaiavasampradya when it was threatened. So on this auspicious occasion
I will speak about rla Baladeva Vidybhaa and glorify him.

rla Baladeva Vidybhaa

Glorify Vaiavas
vaiava gua-gna karile jvera tra unichi sdhuguru mukhe
(crya-vandan, Vaiava Dsa)
I have heard from guru-sdhus that if you glorify Vaiavas
and get their mercy then all-auspiciousness will come to you. You
will develop uddha-bhakti, and very easily you will go back home,
back to Godhead. Therefore we should glorify Vaiavas on such
auspicious occasions.
rla Baladeva Vidybhaa was a pure devotee, a mahbhgavata, a bhgavata-uttama, a nikicana-bhgavata, and
an akican-nikicana-bhakta. He had no pride. He was the
embodiment of td api sunca. He had no desire for material
enjoyment, and no desire for material liberation, bhavatd bhaktir
ahaituk tvayi, nikarmat. He was free from all material desires.
His only prayer was please give me ahaituk-bhakti, unalloyed
devotion.

Baladeva Vidybhaas Formative Years

He was so renounced, such a nikicana-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 Gauya Vaiava cryas
opinion is that he was definitely born in Orissa. That is a fact; he
was an Uiy Vaiava. He was born in a village near Remu,
in the Balasore district, where the famous Kra-cor-gopntha

The Ornament of Knowledge

Temple is. Some say that he was born in either the 17th or 18th
century.
At a very tender age he became expert in vykaraa grammar,
kvya poetry, alakra literary embellishments, and Nyyastra the science of logic.

Fortunately He Met His Guru

rla Rdh Dmodara Gosvm
Later on he travelled and visited many holy places, trthabhramaa. At that time he went to Madhvcryas Maha in
Uup, in South India. He stayed there for some time with the
Tattvavds*. He learned the tattva-vda siddhnta, 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 rla
Rasiknanda hkura, Pait Rdh Dmodara Gosvm, and
spent some time with him. rmad Rdh Dmodara Gosvm
spoke to him about rmn Caitanya Mahprabhu. He told him
*rla Bhaktisiddhnta Sarasvat hkura points out that the word Tattvavd refers
to the followers of rla Madhvcrya. To distinguish his disciplic succession from
the Myvd followers of akarcrya, rla Madhvcrya named his party the
Tattvavds. Impersonal monists are always attacked by these Tattvavds, who attempt
to defeat their philosophy of impersonalism. Generally, they establish the supremacy of
the Supreme Personality of Godhead. Actually the disciplic succession of Madhvcrya
is known as the Brahm Vaiava sect; that is the sect coming down from Lord Brahm.
rla Mdhavendra Pur was one of the cryas in the Tattvavda disciplic succession,
and he established the ultimate goal of transcendentalism to be attainment of pure
devotional service, love of Godhead. Those Vaiavas belonging to the Gauya-sampradya, the disciplic succession following r Caitanya Mahprabhu, are distinct from
the Tattvavds, although they belong to the same Tattvavda-sampradya. The followers of r Caitanya Mahprabhu are therefore known as the Mdhva-Gauya-sampradya. (Caitanya-caritmta, Madhya-ll 9.11 purport by rla AC Bhaktivedanta
Swami Prabhupda)

rla Baladeva Vidybhaa

that Mahprabhu is the most merciful incarnation; wonderfully

merciful, wonderfully magnanimous, and wonderfully munificent,
and taught him gauya-vaiava-siddhnta. Baladeva Vidybhaa
Prabhu, hearing from rla Rdh Dmodara Gosvm, became
very attracted towards r Caitanya Mahprabhu.
After a few days in his association, he took initiation from
rla Rdh Dmodara Gosvm, and became his disciple. Under
his guidance he studied rla Jva Gosvms a-sandarbha, and
within a very short time he became an expert in gauya-vaiavasiddhnta. He was an exceptional personality.

His Association with

rla Vivantha Cakravart hkura
After spending some time with rla Rdh Dmodara Gosvm,
taking his permission, he went to Vndvana to learn more about
the gauya-vaiava-siddhnta. In Vndvana he met rmad
Vivantha Cakravart hkura, and studied gauya-vaiavasiddhnta under his guidance. rla Vivantha Cakravart hkura
was very happy with Baladeva Vidybhaas behaviour; he was
very humble. Seeing his perseverance, his humility, his good
character, and his devotional attitude, Vivantha Cakravart
hkura became very pleased with him and taught him with great
pleasure the acintya-bhedbheda-tattva, Mahprabhus tattva. From
him he learned acintya-bhedbheda-tattva and gauya-vaiavasiddhnta and became an expert in it. Then he started preaching
gauya-vaiava-siddhnta, acintya-bhedbheda-tattva.

The Ornament of Knowledge

The Gauya Vaiavas Are Challenged

At that time, in King Jai Singhs court in Jaipur, certain
Rmnuja-sampradya Vaiavas questioned the GauyaVaiava-sampradya. They said that the sampradya could not be
accepted as bona fide because they had no bhya, commentary,
on the Vednta-stra. And therefore they are not supposed to be
engaged in offering worship to Govindaj, but it should be handed
over to the r-sampradya Vaiavas. That was their point;
because the Gauya Vaiavas have no Vednta-stra-bhya,
they should not be recognized as a bona fide sampradya.

Baladeva Vidybhaa Is Sent to Jaipur

The king of Jaipur was a disciple of the Gauya-Vaiavasampradya. When he heard this, he immediately sent a message to
rla Vivantha Cakravart hkura in Vndvana and inquired
whether the Gauya-Vaiava-sampradya had any Vedntabhya. If there is one, please send it to Jaipur, so that it could be
presented to the paitas of the r-sampradya Vaiavas.
Vivantha Cakravart hkura 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 Vidybhaa because
he was expert in all these philosophies, the Gauya Vaiava
philosophy, and the Tattvavd philosophy of Madhvcrya.
Thus Baladeva Vidybhaa Prabhu left.
A large assembly of great paitas from the Rmnujasampradya was present in the King of Jaipurs court. There was
a great debate. The paitas were tarka-yuddha, fighting, and
debating on philosophical conclusions, siddhntas. But Baladeva

rla Baladeva Vidybhaa

Vidybhaa Prabhu was such a great learned scholar and so

proficient in all these siddhntas and philosophies that they could
not stand before him. Baladeva Vidybhaa said, r Ka
Caitanya Mahprabhu is sampradya-pravartaka, the propounder
of the Gauya-Vaiava-sampradya. This is the BrahmaMadhva-sampradya, but after Mahprabhu accepted vara Pur
from this sampradya as His guru the word Gauya was added
to it. Therefore it is now known as the Brahma-Madhva-Gauyasampradya.
Some of the members of the Brahma-Madhva-sampradya
are Tattvavds. There is some difference in the philosophy,
because Madhvcryas philosophy is uddha-dvaita-vda. He
never accepted any advaita-vda. Madhvcrya was very strong
because he was vyu-avatra, an incarnation of the wind god, like
Hanumnj, and Bhmasen. They were all vyu-putra. The first
incarnation was Hanumn, the second incarnation was Bhmasen,
and the third incarnation was Madhvcrya, vyu-avatra. He was
very strong and had a stout body. He forcefully preached dvaitavda. He completely cut off advaita-vda. There is no advaita-vda
at all in Madhvcryas philosophy. It is uddha-dvaita-vda.

The Four Bona Fide Sampradyas

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-vd. But complete dvaita-vda is not correct, and
complete advaita-vda is philosophically also not correct. Other
Vaiava cryas are Rmnujcrya, Viusvm, and Nimbrka.
Rmnujcrya is the r-sampradya crya. Viusvm is
the Rudra-sampradya crya, and Nimbrka is the Kumarsampradya crya.

The Ornament of Knowledge

samprdya-vihn ye
mantrs te niphal mat
ata kalau bhaviyanti
catvra sampradyina
r-brahma-rudra-sanak
vaiav kiti-pvan
catvras te kalau bhvy
hy utkale puruottamt
Baladeva Vidybhaa in his Prameya-ratnval, siddhnta,
quotes this verse from the Padma Pura. In Kali-yuga there are
only four sampradyas: r, Brahma, Rudra, and Sanaka. These
are the bona fide sampradyas, others are not bona fide in Kaliyuga. The r-sampradya comes from Lakmj and is also known
as the Rmnuja-sampradya. The crya is Rmnujcrya.
The Brahma-sampradya crya is Madhvcrya. The Rudrasampradya crya is Viusvm. The Kumra-sampradya crya
is Nimbrkcrya. These are four Vaiava sampradyas and four
famous Vaiava cryas.
Rmnujcrya appeared in the 12th century. Madhvcrya
appeared in the 13th century. When Nimbrkcrya and
Viusvm appeared is not clearly ascertained.
So Viusvms philosophy is uddhdvaita (purified monism).
akarcryas philosophy is dvaitdvaita (monism and dualism),
or kevaldvaita (exclusive monism). Rmnujcryas philosophy
is viitdvaita-vda (exclusive monism). Nimbdityas philosophy
is dvaitdvaita-vda (monism and dualism). Madhvcryas
philosophy is completely dvaita-vda (purified dualism).

rla Baladeva Vidybhaa

So you will find that in the philosophy of the following three

cryas; Rmnuja, Viusvm and Nimbrka, there is a touch of
advaita, with dvaita, but in Madhvcryas philosophy there is no
touch of advaita. He completely cut off advaita. Only dvaita-vda.
Thus, although all four cryas are Vaiava cryas, there is some
difference in the four philosophies. They all preach Vaiava
philosophy, bhakti. But there is a little difference between dvaita
and advaita.

Mahprabhus Acintya-Bhedbheda-Tattva
Mahprabhu came and took the essence of these four
philosophies and gave the most sublime philosophy acintyabhedbheda-vda, acintya-bheda-abheda. Complete dvaita-vda is not
correct, and complete advaita-vda is also not correct. Therefore
He gave acintya-bhedbheda-vda; the most sublime philosophy.
Baladeva Vidybhaa Prabhu who was an expert in
acintya-bhedbheda-vda, then said, Vysadeva, who compiled
the Vednta-stra, gave a commentary, which is the rmadBhgavatam. Mahprabhu accepted the rmad-Bhgavatam as a
natural commentary on the Vednta-stra, Brahma-stra. And
we accept that because Mahprabhu is the propounder of the
Gauya-Vaiava-sampradya, the sampradya we belong to.
When Mahprabhu accepts the rmad-Bhgavatam as a natural
commentary on the Vednta-stra, then we accept it too. So
what is the need of a separate bhya, commentary? He put forth
this logic, tarka. And he also said, You have all accepted rla
Jva Gosvms a-sandarbha. In the a-sandarbha, Bhgavata
is accepted as a natural commentary on the Vednta-stra. The
rmad-Bhgavatam is our commentary, the Gauya-Vaiava

The Ornament of Knowledge

commentary. But the r-sampradya paitas did not accept this.

They raised objections, No, no. Every sampradya has its own
bhya. Unless you have your separate bhya, your sampradya
cannot be recognized as a bona fide sampradya. They put forth
very strong arguments and told King Jai Singh that it could not be
accepted. In the end Baladeva Vidybhaa Prabhu said, Give
me a few days, and Ill put forth a bhya, commentary on Vedntastra for the Gauya-Vaiava-sampradya.

Govindaj Empowers
Baladeva Vidybhaa Prabhu
This was a great shock to Baladeva Vidybhaa, who was a
very dear and pure devotee, prem-bhakta. He had so much pain
in his heart. Very distressed at heart, he went to the Govindaj
Temple in Jaipur, paid sga-danavat pranma, and cried before
Govindaj. He talked with Govindaj, and told Him everything.
That night Govindaj appeared to r Baladeva Vidybhaa
in a dream and told him, Write a commentary and whatever
you write, I will accept. No one can deny what Govindaj has
approved. Govindaj empowered Baladeva Vidybhaa
Prabhu to write a commentary. Govindaj wrote through him.
That is a fact. Ka-akti vin nahe tra pravartana, an ordinary
human being cannot do this unless he is empowered with kaakti (Caitanya-caritmta, Antya-ll 7.11).
After receiving this order in a dream, Baladeva Vidybhaa
Prabhu became very happy and was now surcharged with immense
spiritual strength. He meditated upon the lotus feet of r r
Rdh Govindaj, and started writing the commentary, bhya.
After a few days he completed it and called it r Govinda-bhya.

rla Baladeva Vidybhaa

This r Govinda-bhya is the bhya of the Gauya-Vaiavasampradya.

At the end of the bhya he wrote:
vidy-rpa bhaa me pradya
khyti ninye tena yo mm udra
r-govinda svapna-nirdia-bhyo
rdh-bandhur bandhurga sa jyt
Govindaj is wonderfully merciful. He showered His causeless
mercy on such a dna, fallen jva like myself, and ordered me in
a dream to write. I am not a writer. It is Govindaj who wrote
this bhya through me. He arranged that this bhya would be
accepted by all paitas of all the sampradyas. Because Govindaj
has approved it no one can deny it. Let that r Govindaj, who is
the pra-bandhu of rmat Rdhr, be glorified! That is why
this bhya became very famous.
When he finished writing r Govinda-bhya, He took that
bhya-grantha, went to the assembly at the kings court and
showed it to the Rmnands, the paitas who had raised an
objection. When they saw it they became amazed, Oh, this is
such a wonderful bhya! This was because of Govindajs kp,
mercy. Then, the Gauya-Vaiava-sampradya was recognized
as a bona fide sampradya.
Gauya-Vaiava-sampradya ki jaya!

Please Accept Us as Your Disciples

They all glorified the Gauya-Vaiava-sampradya. Rja
Jai Singh and all the Gauya Vaiavas became very, very

10

The Ornament of Knowledge

happy and the society of paitas awarded Baladeva with the

title Vidybhaa*. From that day he was known as Baladeva
Vidybhaa.
The assembly was held in Jaipur in a place named Galta, in
1628 akbda [1718 CE]. Then the king of Jaipur, Rja Jai Singh,
declared that the Gauya Vaiavas would perform the rati of
r r Rdh Govindaj.
After all the paitas of the Sri-sampradya accepted defeat,
they requested Baladeva Vidybhaa, Please accept us as
your disciples. But Baladeva Vidybhaa Prabhu, was very
humble, said, No, please excuse me. I cannot accept you as my
disciples because the Rmnuja-sampradya, the r-sampradya
is recognized as a bona fide sampradya. It is one of the four bona
fide Vaiava sampradyas. How can I accept you? It will be a
great insult if I accept you as disciples in our Gauya-sampradya,
while you belong to r-sampradya. If I accept you as my disciples,
which means as Gauya Vaiavas, then I will be transgressing
Vaiava etiquette. That will be offensive, an apardha. So I
cannot do it. Please excuse me. He was so humble.

The Next crya - Ptra-Rja

Then the king of Jaipur, Jai Singh gave a certificate, jayapatra**, to Baladeva Vidybhaa. He accepted it, went back to
Vndvana, and placed it at the lotus feet of rla Vivantha
Cakravart hkura, his guru. He related everything. Hearing
this Vivantha Cakravart hkura and all the Vaiavas in
*Vidybhaa: 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 partys superior scholarship.

11

rla Baladeva Vidybhaa

Vndvana became very pleased. Then Vivantha Cakravart

hkura showered so much rvda, blessings upon Baladeva
Vidybhaa. After the disappearance of rmad Vivantha
Cakravart hkura, Baladeva Vidybhaa Prabhu became the
next crya, ptra-rja, of the Gauya-Vaiava-sampradya.

Accept Mantra from a Bona Fide Sampradya

As I mentioned before, Baladeva Vidybhaa Prabhu quoted
this verse from the Padma Pura in his book Prameya-ratnval,
sampradya vihn ye
mantrs te niphal mat
ata kalau bhaviyanti
catvra sampradyina
r-brahma-rudra-sanak
vaiav kiti-pvan
catvras te kalau bhvy
hy utkale puruottamt
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 Vaiava disciplic
successions, inaugurated by Lakm-dev, Lord Brahm, Lord
iva and the four Kumras, will appear in the holy place of
Jaganntha Pur and purify the entire earth during the age of
Kali. (Padma Pura, cited by rla Baladeva Vidybhaa in
Prameya-ratnval 5-6.)

This is authentic. Only these four sampradyas are accepted

as bona fide sampradyas in Kali-yuga. No other sampradyas are

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The Ornament of Knowledge

accepted. The others are apasampradya, not bona fide. So one,

who wants to accept a guru, should understand what a bona fide
sampradya is. Sampradya vihin ye mantras te niphal mat,
unless you accept guru from a bona fide Vaiava sampradya, the
mantra you receive is niphal, useless. Thus in Kali-yuga, there are
only four bona fide sampradyas, r-brahma-rudra-sanak vaiav.
However, the last part of that verse is most important: catvras
te kalau bhvy hy utkale puruottamt. This is very important.
In Utkala Khaa, Puruottama-ketra, Jaganntha Pur Ketra,
a combination of these four philosophies will emerge and will
spread throughout the world. That is the acintya-bhedbhedatattva, expressed by Mahprabhu. Mahprabhu is the Supreme
Personality of Godhead, but he appeared as a bhakta, as an crya,
sdhu-guru-crya.

Mahprabhus crya-Ll as Sdhu-Guru

kali-yuge sdhu poy dukara jniy
sdhu-guru-rpe ka ila nady
It is mentioned by Jagadnanda Paita in his Prema-vivarta
that it is very difficult to get a real bona fide sdhu-guru in Kaliyuga. Ka knows this and therefore Mahprabhu appeared in
Nadia and performed crya-ll as sdhu-guru, in order to show
who is a sdhu, who is a guru, and what his qualifications are.
And, although these four sampradyas are bonafide
sampradyas, and their philosophy is Vaiava philosophy,
catvras te kalau bhvy hy utkale puruottamt, the combination
of these four philosophies will rise up and spread throughout the
world. Mahprabhu took the essence of the philosophies of these
four cryas and gave the philosophy of acintya-bhedbheda-tattva.

13

rla Baladeva Vidybhaa

This prophecy was written 5,000 years ago. And 500 years ago the
acintya-bhedbheda-tattva emerged after Mahprabhu had accepted
sannysa and had gone to Puruottama-ketra to stay there.
During that time there was a great scholar, a paita, called
Srvabhauma Bhacrya, who was bhaspati-avatra, the
incarnation of Bhaspati. Such scholars, paitas, are not available
nowadays. He was very puffed up and proud. Although he was a
ghastha, he was teaching sannyass, Vednta. He was very proud,
I am the professor of Vednta.
Mahprabhu had taken sannysa at a very young age, He
was twenty-four. Mahprabhu was not studying Vednta, and
not doing meditation. On the contrary, He was dancing in the
street surrounded with devotees and chanting, Hare ka hare
ka ka ka hare hare, hare rma hare rma rma rma hare
hare. Srvabhauma Bhacrya knew r Ka Caitanya as
the grandson of Nilambar Cakravart, the father of ac-mata.
Since Nilambar Cakravart and Srvabhauma Bhacrya were
contemporaries, he saw r Ka Caitanya in the same way and
addressed him accordingly, r Ka Caitanya, You have taken
sannysa at a young age. In Kali-yuga it is very difficult to maintain
sannysa. A sannyass duty is to read Vednta and meditate, but
you are chanting and dancing in the street. Because he thinks, I
am the professor of Vednta, he said, You should hear Vednta
from me. You are a young boy. He was so proud that he told
Mahprabhu, from whom all Veda-Vednta comes, You should
hear from me. Mahprabhu is the Supreme Lord. From Him
comes all Veda-Vednta. It is said that Veda comes from the
breathing of the Lord, nivasita v.
Mahprabhu, who was very humble, replied, Yes, yes. You are
a great professor of Vednta. I must definitely hear from you. This
is what Mahaprabhus dealings were like.

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The Ornament of Knowledge

td api suncena
taror iva sahiun
amnin mnadena
krtanya sad hari
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. (ikaka 3)

He is a practical teacher. He is the Supreme Lord but he said,

I am an ignorant fool. I have no knowledge of Vednta, nothing.
I must hear from you. He was so humble, td api sunca.

Srvabhauma Bhacrya Speaks on Vednta

Then Srvabhauma Bhacrya started speaking on Vednta,
in the premises of the Jaganntha Pur Temple. Mahprabhu just
sat there as an innocent boy, and listened continuously for seven
days. He did not say anything while Srvabhauma Bhacrya
was explaining Vednta-stra. On the eighth day Srvabhauma
Bhacrya asked, r Ka Caitanya, You are not asking
any questions. Do you understand what I am saying? Then
Mahprabhu opened his mouth. As long as he was not asked any
questions, he did not say anything. Priti pra vyavahara yukti
pra kath was Mahprabhus 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
bhaktisiddhnta.

15

rla Baladeva Vidybhaa

rraka-Bhya
A Completely Imaginative Commentary
Then Mahprabhu opened his mouth and said, I understand
the stra very well. Because it comes from Him, He is the Supreme
Lord. But your explanation is very difficult to understand.
What? You understand stra very well? But my explanation is
very difficult to understand? No one can understand stra therefore
a commentary needs to be given. Srvabhauma Bhacrya was
not giving the proper explanation because he was a Myvd,
a follower of akarcrya. He was a follower of the akarite
philosophy and spoke the Myvd philosophy, not pure
philosophy. The rmad-Bhgavatam is the natural commentary
on the Vednta-stra. He did not give the proper commentary
because he was not speaking from the rmad-Bhgavatam, but
Srvabhauma Bhacrya was speaking from rraka-bhya,
which is a commentary on Vednta-stra compiled by the
propounder of the Myvda philosophy, rpd akarcrya.
rraka-bhya is a completely imaginative commentary.
Therefore Mahprabhu said, I understand stra very well, but
your explanation is very difficult to understand.
vysa-strera arthayaiche sryera kiraa
sva-kalpita bhya-meghe kare cchdana
(Caitanya-caritmta, Madhya-ll 6.138)
He said, The Vysa-stra, Vednta-stra written by Vysadeva,
is as effulgent as the sun. But your commentary is like a patch
of dark clouds that covers the effulgent sun. Srvabhauma
Bhacrya became amazed, What? It was a great shock to him

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The Ornament of Knowledge

and he said, If You understand stra very well, then You explain
it. This is all discussed in the Caitanya-caritmta.
Then Mahprabhu explained the verses of this stra, one after
another. So in the course of this discussion, this famous verse
from Bhgavatam came up,
tmrm ca munayo
nirgranth apy urukrame
kurvanty ahaituk bhaktim
ittham-bhta-guo hari
All different varieties of tmrmas [those who take
pleasure in tm, 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.
(rmad-Bhgavatam 1.7.10)

Srvabhauma Bhacrya requested Mahprabhu, Please

explain this verse. Mahprabhu said, You explain it first, and
then Ill explain it. Then Srvabhauma Bhacrya, who is a
great scholar, explained this verse in nine different ways while
Mahprabhu was listening.
bhacrya, jnitumi skt bhaspati
stra-vykhy karite aiche kro nhi akti
(Caitanya-caritmta, Madhya-ll 6.191)
Mahaprabhu said, I know that you are an incarnation of
Bhaspati. Bhaspati is dev-guru, the guru of the devats, a great

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rla Baladeva Vidybhaa

paita. loka-vykhy karite aiche kro nhi akti, no one can

explain that loka the way you did.
kintu tumi artha kaile pitya-pratibhya
ih va-i lokera che ro abhiprya
(Caitanya-caritmta, Madhya-ll 6.192)
Mahprabhu said, You explained this verse in a scholarly
way, but there is another purport to this verse. Srvabhauma
Bhacrya had explained it in nine different ways. Mahprabhu
explained it in eighteen different ways without touching
Srvabhauma Bhacryas explanations. His explanations
were completely new. It was the bona fide explanation. When
Srvabhauma Bhacrya heard this he became amazed and said,
No one is able to explain it in such a wonderful way.
Then, during that time Mahprabhu gave the philosophy
of acintya-bhedbheda-tattva. Mahprabhu did not express the
acintya-bhedbheda-tattva in Nadia; He expressed it in utkale
puruottamt, Utkala Khaa, Puruottama-ketra, that famous
ketra. And Baladeva Vidybhaa Prabhu, who kept the prestige
of the Gauya-Vaiava-sampradya by writing Govinda-bhya,
the bhya for the Gauya-Vaiava-sampradya, was born in
that Utkala Khaa [Orissa]. The prophecy that a philosophy
would come from Utkala Khaa, Puruottama-ketra, and from
here spread throughout the world, has come true. This is now
going on. The Gauya-Vaiava-sampradya is the most bona
fide sampradya because Mahprabhu gave ka-prema. No one
gives ka-prema, although he may be a Vaiava from the
r-sampradya, Rudra-sampradya, Sanaka-sampradya, or a
Tattvavd from the Brahma-sampradya.

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The Ornament of Knowledge

Why Mahprabhu Accepted

The Brahma-Madhva-Sampradya
Although there are four Vaiava sampradyas, why did
Mahprabhu accept the Brahma-Madhva-sampradya and not
one of the other sampradyas?
While Mahprabhu was travelling in South India He went
to Uup where He met the paitas, Tattvavds. He had a
discussion with them, and defeated their philosophy of karmamms. Mahprabhu said, One good thing in your sampradya
is that you are worshipping Ka, a cowherd boy, who is holding
a stick and a rope. And moreover, Mdhavendra Pur comes in
your sampradya.
ayi dna-dayrdra ntha he
mathur-ntha kadvalokyase
hdaya tvad-aloka-ktara
dayita bhrmyati ki karomy aham
O My Lord! O most merciful master! O master of Mathur!
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-caritmta, Madhya-ll 4.197)*

* kib gauracandra ih kare svdana

ih svdite ra nhi cauha-jana

Only r Caitanya Mahprabhu has tasted the poetry of this verse. No fourth man
is capable of understanding it. (Caitanya-caritmta, Madhya-ll 4.195)
This indicates that only rmat Rdhr, Mdhavendra Pur and Caitanya
Mahprabhu are capable of understanding the purport of this verse. (Caitanyacaritmta, Madhya-ll 4.195 purport by rla AC Bhaktivedanta Swami Prabhupda)

19

rla Baladeva Vidybhaa

This famous verse describes the pangs of separation from Ka

that Mdhavendra Pur was feeling. He cried in this way, and this
explains why Mahprabhu accepted that sampradya.
Mdhavendra Purs guru was rmn Lakmpati. Prior to
Lakmpati this prema-rasa-tattva had not come. It came to
Mdhavendra Pur. From Mdhavendra Pur, who is in this
sampradya, comes the rasa-tattva. The rasa-tattva is like a tree,
and Mdhavendra Pur is the root of that tree. The first branch
was headed by Mdhavendra Purs disciple vara Pur, rasamskandha. And Mahprabhu accepted vara Pur as His guru.
Therefore, from that day, because Mahprabhu was born in
Bengal, which is known as Gauadea, the word Gauya was
added to the Brahma-Madhva-sampradya, which then became
known as the Brahma-Madhva-Gauya-sampradya, or the
Gauya-sampradya.

Books by rla Baladeva Vidybhaa

Thus, the rmad-Bhgavatam is the natural commentary on
the Vednta-stra. There was no need for writing or compiling a
separate commentary on the Vednta-stra, but after the GauyaVaiava-sampradya was challenged, Baladeva Vidybhaa
Prabhu, by the mercy of Govindaj, wrote that commentary.
Govindaj dictated while he wrote r Govinda-bhya, which was
accepted by the r-sampradya paitas.
Among the books written by Baladeva Vidybhaa Prabhu
were; Vednta-syamantaka, Prameya-ratnval, Siddhnta-darpaa,
Kvya-kaustubha, Vykaraa-kaumud, Pda-kaustubha, adiupaniad bhya, Gt-bhaa bhya, r Viu-sahasra-nma
bhya, Sakepa-bhgavatmta-ippan-sraga-ragada, Tattva-

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The Ornament of Knowledge

sandarbha-k, Vibhaa-k, Naka-candrik-k, Candralokak, Shitya-kaumud-k, Ka-Nandin, rmad-Bhgavata-k

[not completed], Vaiava-Nandin, Govinda-bhya-siksma-k,
Siddhanta-ratna-k, Stava-ml-k.
At the end of his book Vednta-syamantaka, Baladeva
Vidybhaa Prabhu wrote a verse as an offering to his guru.
rdhdi-dmodara-nma-bibhrat
viprea vedntamaya syamantaka
r-rdhikyai vinivedito may
tasy pramodam sa tanotu sarvad
The meaning of the verse is: My guru, whose name is rmad
Rdh Dmodara, inspired me to write this book Vedntasyamantaka. This book, which I was able to write by the mercy of
my guru only, is about rmat Rdhr. Therefore I offer it at
the lotus feet of rmat Rdhr. Let this Vednta-syamantaka
give pleasure to my guru and rmat Rdhr.
At a later period Baladeva Vidybhaa Prabhu was also
known as Govinda Dsa. He had two famous disciples: r
Uddhava Dsa and r Nandana Mira. Baladeva Vidybhaa
Prabhu disappeared on this tithi, this day, in the year 1686
akbda, which is 1764 CE. This is an opportunity to glorify a
Vaiava and therefore we should observe this auspicious tithi, the
disappearance tithi of r Baladeva Vidybhaa Prabhu.
Baladeva Vidybhaa Prabhu ki jaya!
Gauya-Vaiava-sampradya ki jaya!
Govinda-bhya ki jaya!
Patita-pvana acnandana gaura hari ki jaya!

21

rla Baladeva Vidybhaa

Sma-veda-gauya bhakta vnda ki jaya!

Gaura-bhakta-vnda ki jaya!
rla A.C. Bhaktivedanta Swami Prabhupdji Mahrja ki jaya!
Ananta koi vaiava-vnda ki jaya!
Sma-veda bhakta vnda ki jaya!
Gaura-premnande hari-haribol!
I have only given a brief history on the transcendental life of
r rmad Baladeva Vidybhaa Prabhu.
vaiava gua-gna karile jvera tra unichi sdhuguru mukhe
(crya-vandan, Vaiava Dsa)
I have heard from the lips of sdhu-guru that if you glorify
Vaiavas, you will get their mercy and your life will be successful.
Youll develop pure bhakti and very easily go back home, back to
Godhead. A Vaiava should be glorified.

Questions & Answers

Devotee: Do the other sampradyas say that Mahprabhu is Ka?
r rmad Gour Govinda Swami: After Baladeva Vidybhaa
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 Vidybhaa and Jaganntha
dsa Bbj, in our line, how did they come in contact, what is
their relationship?
r rmad Gour Govinda Swami: Jaganntha dsa Bbj is
a dear devotee of Mahprabhu, and Baladeva Vidybhaa is
also a dear devotee of Mahprabhu, they met. After Baladeva

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The Ornament of Knowledge

Vidybhaa comes Jaganntha dsa Bbj, and Baladeva

Vidybhaa comes after Vivantha Cakravart hkura.
Devotee 2: Yes, and then Jagannath dsa Babaji.
r rmad Gour Govinda Swami: Vivantha Cakravart
hkura and Jaganntha dsa Bbj are contemporary related.
Devotee: There were many great Vaiavas that came from
Orissa.
r rmad Gour Govinda Swami: Yes. Orissa, Utkala Khaa,
is such a place, and why did Mahprabhu stay there continuously
for 18 years?
Devotee: But in the Caitanya-caritmta there is not so much
mention of the . . .
r rmad Gour Govinda Swami: Gauya Vaiava, Utkaliya
Vaiava. We are one lineage from Caitanya Mahprabhu.
Why are you making a difference between Gauya Vaiavas
and Utkaliya Vaiavas? Mahprabhu is very udhra, He is not
narrow. He is wonderfully magnanimous. There are so many
great Gauya Vaiavas and Utkaliya-Vaiavas, Mahprabhus
devotees, that are not mentioned in the Caitanya-caritmta.
These Vaiavas are very, very udhra, magnanimous, and very
humble; they dont want their name to be mentioned. So why
should their name be mentioned? They dont want their name to
be mentioned, because then they feel as though they may become
puffed up, and cannot be dna. They are very humble. Therefore
they are very dear to Mahprabhu. Three and a half persons were
Mahprabhus very intimate associates, and out of them two and
a half were Oriyas. Only one was Gauya, Svarpa Dmodara
Gosvm. Rya Rmnanda, ikhi Mhiti, and ikhi Mhitis
sister Mdhav Dev, who is considered half, are Oriyas.

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rla Baladeva Vidybhaa

They are very humble therefore they dont want their name to
be mentioned.

Our Guru-Parampar Is ik-Guru Parampar

Devotee 3: In the list of names of the cryas in the disciplic
succession, the name of the guru of rla Rdh Dmodara
Gosvm is not there.
r rmad Gour Govinda Swami: Only the names of those who
are famous are there. Vivantha Cakravart hkuras name is
there. So Baladeva Vidybhaas name is mentioned as the
student of Vivantha Cakravart hkura. Rdh Dmodara
Gosvm was not as well-known as Vivantha Cakravart
hkura. Baladeva Vidybhaa had studied under the guidance
of his guru, who was not able to teach him more. Otherwise, why
would he leave?
At that time Vivantha Cakravart hkura, who lived
in Vndvana, was very famous. After taking permission from
his guru, Baladeva Vidybhaa went to Vndvana to learn
more about Mahprabhus gauya-vaiava-siddhnta. That is
our process. With permission one should come to take ik.
Therefore ik-gurus are many, and dk-guru is one. The
dk-guru establishes our eternal relationship, sambandha-jnadt*, and the ik-guru teaches. He is abhidheya-jna-dt**. He
*sambandha-jna-dt: he who establishes our eternal loving relationship with the Supreme Lord.
**abhidheya-jna-dt: the giver of knowledge on how to act in ones relationship with

the Supreme Lord.

According to the Vedic principles, there are three stages of spiritual advancement,
namely, sambandha-jna, abhidheya and prayojana. Sambandha-jna refers to
establishing ones 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 (prem pum-artho mahn).

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The Ornament of Knowledge

teaches the process of bhakti how to perform bhajana. There is

an example on how the dk-guru establishes sambandha, your
relationship with Ka, and how the ik-guru teaches you how
to maintain that relationship; how we should be engaged in the
loving relationship with Ka and render loving service to Him,
abhidheya. He teaches jna, bhakti-tattva-jna.
We give this example: Your legs are dangling in the air. They are
not fixed on the ground in Vndvana. The dk-guru fixes your
legs on the ground in Vndvana. That sambandha, relationship is
established. Now you have to move, not just stand still there. The
ik-guru teaches you how to move in Vndvana. This is a crude
example. You should not think that one is superior, and the other
one is inferior. That will be an offence, apardha. Dont think like
that. Dk-guru and ik-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 dk-guru, one may go
to some ik-guru. Mahjanas have set up this system. Baladeva
Vidybhaa took permission from his dk-guru, rla Rdh
Dmodara Gosvm, and then he went to Vndvana and became
the student and disciple of rla Vivantha Cakravart hkura.
Our guru-parampar is a ik-guru parampar. Not a dk-guru
parampar. It is known as bhgavata-parampar, from whom
one has heard bhgavata. This is ik-guru parampar. But after
Bhaktisiddhnta Sarasvat hkura it became different; it has
all split up. However, this parampar is bhgavata-parampar. Not
dk-parampar. It is ik-parampar. It is said, ik-guru haya
ka-mahnta-svarpe such a spiritual master is none other than
Ka Himself (Caitanya-caritmta, di-ll 1.58). All guru-tattva
is mentioned in the Caitanya-caritmta.

25

rla Baladeva Vidybhaa

Devotee: What if a disciple sees his dk-guru as being a

neophyte and he wants to take ik from someone he thinks is
very advanced. Is he still supposed to see the dk-guru and ikguru the same?
r rmad Gour Govinda Swami: Should see, otherwise he will
commit apardha. Whatever I had to get from him, I received. So
taking his permission to get some higher ik, hell go and accept
a ik-guru.
Devotee : As long as permission is granted, there is no apardha?
r rmad Gour Govinda Swami: Yes, this is the process.
Otherwise apardha is there.
Devotee: If there is no permission, if the guru says, No, I wont
give permission?
r rmad Gour Govinda Swami: Then he is not a Vaiava. A
Vaiava is udhra, he is not narrow-minded. He is very broadminded. Hell immediately give permission, Yes. Alright, very
good. You go, get ik, and make advancement. That will be my
glory. He is a Vaiava. He is not envious, bb. This morning
we were discussing how Parkit was not envious of Kali who is a
mischief-monger. Parkit Mahrja is a pukka Vaiava.
Devotee: The disciple also has to be in a kind of understanding,
I mean, how to see that his dk-guru is not sufficient, because
usually the disciples are not really more intelligent than the dkguru. It is very rare to see one disciple who has come already at the
level of a dk-guru, and that thinks, Well, I dont get sufficient
knowledge from him. Maybe I should go . . .
r rmad Gour Govinda Swami: Anyhow, this is what I have to
obtain from him. It is Kas arrangement. He accepts it like this.
Kas will is different. Ill get something higher from somewhere

26

The Ornament of Knowledge

else. Accept that, bb. This is a mundane, material calculation.

No. That is offensive. Dont do like that. Do you understand my
point?
Devotee: Some persons may think that this is jumping over.
r rmad Gour Govinda Swami: Taking permission you
go. Mahjanas have set the example. You see how Baladeva
Vidybhaa received permission, and then left. This is the
process. One who is a Vaiava immediately allows, Yes, go!
Devotee: The disciples who go through this process, do they give
the same worship to the dk and to the ik-guru? Can they see
them in the same level in worship?
r rmad Gour Govinda Swami: Same level.
Devotee 4: You have spoken before about vyai-guru and samaiguru.
r rmad Gour Govinda Swami: Read my book r Guruvandan, then you can understand it.
Devotee: I didnt understand it.
r rmad Gour Govinda Swami: You see, as Ka is one
Supreme Personality of Godhead, the Absolute Truth, one without
a second, bhgavata-tattva, a-tattva is one. Similarly guru-tattva is
one. Guru is one. He is a manifestation of Ka. Guru ka-rpa
hana strera prame (Caitanya-caritmta, di-ll 1.45) Ka
appears as guru. This is evidenced by all stras. Ka is one,
and guru-tattva is one. Ka has many different manifestations,
similarly guru has many different manifestations. When it is one
guru-tattva, that is samai-guru. When different manifestations
come, then it is vyai-guru. Ka has different manifestations;
Rma, Nsiha, Vmana, Kacchapa, Matsya, Varha, etc. Do

27

rla Baladeva Vidybhaa

you understand the point? Keava dhta-rma-arra jaya jagad-a

hare, Keava has assumed this arra, it is Keavas. Keava is one.
The Brahma-sahit 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 avatra-avatr. Similarly, guru-tattva is
one, which is samai-guru, but guru ka-rpa hana there are
different manifestations; his guru, his guru, and his guru. They are
different manifestations but the same guru-tattva. This is samaiguru and vyai-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.
r rmad Gour Govinda Swami: Yes, to get higher ik. That
is not unchaste, bb! Take permission, and go. But youll have
to get permission otherwise you will commit apardha. And the
person who accepts, hell also commit apardha.
Devotee: If the guru says No, and the disciple still wants to go.
r rmad Gour Govinda Swami: I say, that if guru says, No,
then he is avaiava. He is not a Vaiava.
Devotee: So the disciple still wants to go?
r rmad Gour Govinda Swami: He should reject him. He is
not a Vaiava. That guru should be rejected.
Devotee: Then he should go to that person and take ik from
him?
r rmad Gour Govinda Swami: Yes. Because he is not a
Vaiava; he is not acting like a Vaiava. Why did he say, No?
Nobody should say, No.

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The Ornament of Knowledge

Devotee: Hes saying No because he is attached to his disciple?

r rmad Gour Govinda Swami: re bb, why attachment?
The only attachment is to Ka. Why attachment to this and
that? My maha, 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.
r rmad Gour Govinda Swami: Yes, that is offensive. You
should understand the real tattva.

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rla Baladeva Vidybhaa

rla
Baladeva Vidybhaa

The Ornament of Knowledge

hat night Govindaj appeared to r Baladeva

Vidybhaa in a dream and told him, Write
a commentary and whatever you write, I will
accept. No one can deny what Govindaj has approved.
Govindaj empowered Baladeva Vidybhaa Prabhu to
write a commentary. Govindaj wrote through him. That
is a fact. Ka-akti vin
nahe tra pravartana, an
ordinary human being
cannot do this unless
he is empowered with
ka-akti.

30

TAT T VA V I C A R A P U B L I C AT I O N S

www.tvpbooks.com

www.gourgovindaswami.com