Commentary on the Vedanta-sutra (Lectures)

Expressions researched:
"Vedanta commentaries" |"Vedanta commentary" |"Vedanta mentioned is the commentary" |"commentaries of the Vedanta" |"commentaries on Vedanta" |"commentaries on the Vedanta" |"commentary have described the Vedanta" |"commentary of Vedanta" |"commentary of the Vedanta" |"commentary on Vedanta" |"commentary on the Vedanta" |"commentary, on Vedanta"

Bhagavad-gita As It Is Lectures

Lecture on BG 2.15 -- Hyderabad, November 21, 1972:

Tattva-darśibhiḥ means vedānta-vit, one who knows Vedānta. Janmādy asya yataḥ (SB 1.1.1). One who knows the Absolute Truth, from where everything begins. Janmādy asya yataḥ. That is the beginning of Śrīmad-Bhāgavatam.

So the natural commentary of Vedānta-sūtra is Śrīmad-Bhāgavatam. Jīvasya tattva-jijñāsā na, jīvasya tattva-jijñāsā. This is our life. Jīvasya, of every living being. Every living being means especially human beings. Because cats and dogs, they cannot inquire about Brahman, or the Absolute Truth. Therefore the conclusion is that the human form of life, one should not be engaged simply in the animal propensities of life. That is simply waste of time. He must inquire of the Absolute Truth.

Lecture on BG 13.5 -- Paris, August 13, 1973:

Try to understand Brahma-sūtra, Vedānta philosophy. Vedānta philosophy is explained—Śrīmad-Bhāgavatam. That is the real commentary of Vedānta-sūtra. You cannot understand Vedānta-sūtra as it is because it is mentioned in codes. Just like we have got business, Bentley's code. One small word but they take It has got a big sentence. Just like in business they write, Bentley's, CIF. So CIF means it is the... Just like we say, ISKCON. ISKCON means... "I" means international, S means society, and K means Kṛṣṇa consciousness, and so..., Kṛṣṇa, and CON means consciousness. As we have simplified, similarly there are many things, codes. So in the Vedānta-sūtra means they are codes, but in each code there is ample meaning. So that is commentary.

Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

Therefore Kṛṣṇa specifically mentions, Brahma-sūtra. Brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). The sampradāya must have understanding of the Brahma-sūtra, Vedānta-sūtra. So all the sampradāyas, they have got their commentary on the Vedānta-sūtra and... Even Śaṅkarācārya. But his commentary is not accepted by the Vaiṣṇava ācāryas because he has tried to derive some meaning, interpretation. But there is no question of interpretation. When the things are clear, in the Brahma-sūtra, all the sūtras are very clear. So you don't require any interpretation. You can expand, explain very elaborately. That is another thing. But you cannot go beyond the sutra.

Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

But sometimes back, in Jaipur, there was a challenge that "The Gauḍīya Sampradāya has no commentary on the Vedānta-sūtra." So at that time Viśvanātha Cakravartī Ṭhākura was requested... Because he was grand scholar, grand old man scholar, at that time living in Vṛndāvana... So he was very old at that time; so he authorized Baladeva Vidyābhūṣana, that "You do it." There was no need, but people are demanding, "Where is your commentary on the Vedānta-sūtra?" So Baladeva Vidyābhūṣana, with the order of Govindaji at Jaipur, he wrote the commentary on Brahma-sūtra. That name is Govinda-bhāṣya. So the Gauḍīya-Brahmā Sampradāya, they have got also commentary on Brahma-sūtra. That is required.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- New York, July 6, 1972:

Janmādy asya yataḥ (SB 1.1.1), that is the first Vedānta-sūtra. The Śrīmad-Bhāgavatam is the natural commentary on Vedānta-sūtra. Vedānta-sūtra philosophy was expounded by Vyāsadeva, Mahāmuni. And thinking that in future so many fools and rascals will misuse the Vedānta-sūtra as so-called Vedantists, and send all people to hell, therefore he personally wrote this commentary on Vedānta-sūtra, the Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrāṇāṁ vedārtha paribhṛṁhitaḥ. This is bhāṣya. Bhāṣya means commentary.

Lecture on SB 1.2.3 -- London, August 24, 1971:

First of all, there was only one Veda, Atharva-veda. Then he divided according to the subject matter into four Vedas: Sāma, Yajur, Atharva, Ṛg. Then he explained the Vedas by the Purāṇas, and he compiled Mahābhārata also for same purpose, how one can understand the Vedic literature. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā (SB 1.4.25). Those who are less intelligent, woman, śūdra, and dvija-bandhu... Dvija-bandhu means those who are born in brāhmaṇa family but are not just to the quality. They are called dvija-bandhu. For them this Mahābhārata. And at the end he compiled, he summarized the whole thing by writing Vedānta-sūtra. Still, he was not happy, and under the direction of his spiritual master Nārada he wrote himself the commentary of the Vedānta-sūtra, and that is Śrīmad-Bhāgavatam.

Lecture on SB 1.2.3 -- Rome, May 27, 1974:

"In this prayer, Śrīla Sūta Gosvāmī practically summarizes the complete introduction of Śrīmad-Bhāgavatam." Śrīmad-Bhāgavatam is the essence of Vedic literature. That is explained here. "Śrīmad-Bhāgavatam is the natural supplementary commentary on the Vedānta-sūtra." As I told you that Vyāsadeva compiled, he divided. There was originally one Veda, Atharva-veda. Then he, just to divide it for different paths of understanding... Sāma-veda, Atharva-veda, Yajur-veda and Ṛg-veda. Then he explained the Vedas in the Purāṇas. Then again he summarized in the Vedānta-sūtra. The whole Vedānta knowledge was codified, codes. Janmādy asya yataḥ (SB 1.1.1), athāto brahma jijñāsā. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). There are so many codes. So again these codes were explained in the Śrīmad-Bhāgavatam. This is the business(?). "Vedānta-sūtra, or the Brahma-sūtra, were compiled by Vyāsadeva with the view to presenting just the cream of Vedic knowledge. Śrīmad-Bhāgavatam is the natural commentary on the cream.

Lecture on SB 1.2.25 -- Vrndavana, November 5, 1972:

Now, the Vedānta, in the beginning it is, the first sūtra is: athāto brahma jijñāsā. So to inquire about Brahman, the Absolute. Now, the next answer is janmādy asya yataḥ (SB 1.1.1). Brahman, the Absolute Truth, is that from whom everything emanates. Janmādy asya yataḥ (SB 1.1.1). Now, this janmādy asya yataḥ is explained in the Śrīmad-Bhāgavatam. Therefore Śrīmad-Bhāgavatam is explained by Vyāsadeva himself. Vyāsadeva is explaining Vedānta-sūtra in his book, Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrāṇām. Śrī Vyāsadeva says, "This is the real comment, or bhāṣya, of Vedānta-sūtra, Śrīmad-Bhāgavatam." Therefore Gauḍīya Vaiṣṇavas, Gosvāmīs, they did not write any comment on the Vedānta-sūtra because they accept Śrīmad-Bhāgavatam is the natural commentary on the Vedānta-sūtra. So why they should write again? But still, when there was such question raised in Jaipur that the Gauḍīya Vaiṣṇava has no commentary on the Vedānta-sūtra, at that time, Baladeva Vidyābhūṣaṇa, he wrote Govinda-bhāṣya on Vedānta-sūtra. But still, Vedānta-sūtra does not mean to understand impersonalism. No. That's not the fact.

Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969:

So Śrīmad-Bhāgavatam is the right explanation of the philosophy. What is the original source of everything, that is the beginning. Janmādy asya yataḥ (SB 1.1.1). Therefore it is called bhāṣyāyaṁ brahma-sūtrāṇām. Bhāṣya ayam. Ayam (grantha?) Śrīmad-Bhāgavatam is the right commentary on the Vedānta-sūtra. So how this Vedānta-sūtra commentary was originally written by the author himself is explained in the Fifth Chapter of Śrīmad-Bhāgavatam, First Canto. You try to understand it. So the cause was that after compiling all these Vedic literatures up to the end, Vedānta-sūtra, Vyāsadeva was not satisfied. Vyāsadeva was still morose. So Nārada Muni, he is spiritual master, he could understand that Vyāsadeva is seeking something, that "Why I am morose? I have tried to give knowledge to the people as far as possible, as far I have known from reliable sources. So why I am not satisfied?"

Lecture on SB 1.5.11 -- New Vrindaban, June 10, 1969:

Vedānta Society. But we, actually we find they are enjoyed by a crow class men. Because they do not know what was the intention of writing Vedānta philosophy. That Vedānta philosophy explanation is Śrīmad-Bhāgavatam. Vyāsadeva actually did it. Bhāṣyaṁ brahma-sūtrāṇām. This is... Therefore Bhāgavata, it begins with the first aphorism of Vedānta-sūtra: janmādy asya yataḥ (SB 1.1.1). The author himself explains because he knew under, after the instruction of Nārada Muni he could understand that "What fault I have done by writing this Vedānta-sūtra because that will (be) misinterpreted by the crow class men. Therefore I must write my own commentary of the Vedānta-sūtra so that swan class men will enjoy it." That is the Śrīmad-Bhāgavatam.

Lecture on SB 1.7.5-6 -- Johannesburg, October 15, 1975:

He is greater than any thoughtful philosopher, Vyāsadeva, Veda-vyāsa. His name is Veda-vyāsa. Veda-vyāsa means he compiled all this Vedic literature. And, at last, he summarized the whole Vedic knowledge into Vedānta-sūtra, Vedānta-sūtra, a small aphorism: janmādy asya yataḥ (SB 1.1.1), athāto brahma jijñāsā, ānandamayo 'bhyāsāt... (Vedānta-sūtra 1.1.12). In short aphorism. And it has got very deep meaning. That is Vedānta-sūtra. And this Śrīmad-Bhāgavatam is commentary on the Vedānta-sūtra by the author himself under the instruction of his guru, Nārada Muni. Therefore we began this that according to the advice of Nārada Muni, that "You write about the Supreme Personality of Godhead." So he began... We began this.

Lecture on SB 1.7.6 -- Vrndavana, April 18, 1975:

Vyāsadeva is addressed here as vidvān, full knowledge. So he was unhappy even after compiling Vedānta-sūtra. He was not very happy. So under the instruction of his guru, Nārada Muni, he wanted to compile the last contribution to the human society, a commentary on the Vedānta-sūtra. That is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrāṇāṁ vedārtha-paribṛṁhitam. This, in every chapter, at the end, it is said, brahma-sūtra-bhāṣye: "The Śrīmad-Bhāgavatam is the commentary on the Brahma-sūtra or Vedānta-sūtra." Vedānta means the ultimate knowledge. Veda means knowledge; anta means the last contribution.

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 1, 1973:

Vedas says that janmādy asya yataḥ (SB 1.1.1). There is original. Absolute Truth, or God, is He from (whom) everything emanates. Janmādy asya yataḥ (SB 1.1.1). And that God must be sentient. He's not zero. Not zero. The śūnyavādi. He has got brain. He's person. That is explained. The Vedānta-sūtra says, janmādy asya yataḥ (SB 1.1.1). Now they, that Absolute Truth, from where everything is emanating, is discussed in the beginning of the Śrīmad-Bhāgavatam. Therefore Bhāgavatam is accepted as the real commentary on the Vedānta-sūtra. Real commentary. Bhāṣyaṁ brahma-sūtrāṇām. Vedārtha paribṛṁhitam. These are the statements. This is accepted by the ācāryas. In the Gauḍīya-sampradāya, therefore, the Gosvāmīs, they did not write any comment on the Vedānta-sūtra although other ācāryas like Rāmānujācārya, Mādhavācārya, they wrote commentaries on the Bhagavad, uh, Vedānta-sūtra. But our Gosvāmīs, they did not write purposefully, because they accept that there is already natural perfect commentary written by the same author, Vyāsadeva, the Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrānām.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971:

Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca, vedeṣu durlabham ātma-bhaktau (Bs. 5.33). The Supreme Personality of Godhead is difficult to be approached by simple understanding of the Vedas. One has to become a devotee. Just like Bhagavad-gītā. It is simple. It is the entrance book for spiritual understanding. It is not very, I mean to say, highly theosophical or theological literature. That highly theological literature is Śrīmad-Bhāgavatam, which is the natural commentary on the Vedānta-sūtra. So in the Bhagavad-gītā we get all information how Kṛṣṇa expands Himself.

Lecture on CC Madhya-lila 22.21-28 -- New York, January 11, 1967:

So far Vedānta-sūtra is concerned, Bhāgavata is Vedānta-sūtra itself. Bhāgavata is the natural commentary on the, on the Vedānta-sūtra. Therefore one who has sufficient knowledge in Bhāgavata, he has automatically sufficient knowledge in Vedānta-sūtra. According to Vedic system, one must have sufficient knowledge in Vedānta-sūtra. Then he'll be considered as learned in spiritual science. So Śrīmad-Bhāgavatam, although the Vaiṣṇavas, they have got their commentaries on Vedānta-sūtra, but this Caitanya Mahāprabhu's sampradāya, they did not make any commentary on the Vedānta-sūtra because they belonged to the disciplic succession of Vyāsadeva. So Vyāsadeva is the spiritual master. So the later ācāryas, they did not think it proper that whatever the... Because their spiritual master has had already made a commentary on the Vedānta-sūtra, "Oh, that is sufficient. Why should we do again?" These are some of the etiquette. Anyway, the Vedānta-sūtra... And Bhāgavata is natural commentary on Vedānta-sūtra, and Lord Caitanya therefore gives evidence from the Bhāgavata generally and Purāṇas also, and Mahābhārata and every, I mean to say, Upaniṣad. They are all authorities. But especially He gives evidences from Śrīmad-Bhāgavatam.

Festival Lectures

Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968:

In India the Māyāvādī sannyāsīs are known as Vedāntī. Therefore my society, Vaiṣṇava society, has particularly given me this title, Bhaktivedanta. Vedānta means bhakti. It is a challenge to the Māyāvādī sannyāsīs. This particular title was given after due consideration that my humble self should be awarded this title. It is new title amongst the Vaiṣṇava 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. Brahma-sūtra means this Vedānta-sūtra. Vedānta-vedyam. Śiva-viriñci, that Lord Śiva or Lord Brahmā, they are trying to understand the Supreme. Flickering knowledge? No. Through the Vedānta. Vedānta. Vedaiś ca sarvair aham eva vedyam (BG 15.15).

General Lectures

Lecture -- Bombay, March 18, 1972:

These are all contributions of Śrīla Vyāsadeva. Vyāsadeva, the last contribution of Vyāsadeva, after compilation of Vedānta-sūtra... He personally wrote the comments of Vedānta-sūtra in the form of Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrānāṁ **. Vyāsadeva has written personally that "This is the real commentary on the Vedānta-sūtra." Because he knew that many foolish persons would comment on the Vedānta-sūtra differently, atheistically, that "There is no God. I am God. You are God." Therefore he protected the readers of Brahma-sūtra. (break) ...form of Śrīmad-Bhāgavatam. And because it is commentary of the Vedānta-sūtra, therefore he begins with first aphorism of the Vedānta-sūtra: janmādy asya yataḥ (SB 1.1.1).

Sunday Feast Lecture -- Los Angeles, May 21, 1972:

In this way, Vedānta-sūtra means, gives you the whole purpose of Vedas, knowledge, in small code words. So to understand these code words, one must have very big brain, or very highly standard educational qualification. Then... All the ācāryas, those who are controlling Vedic civilization, like Śaṅkarācārya, Madhvācārya, Rāmānujācārya, they have all written their commentaries on the Vedānta-sūtra. Because unless one explains Vedānta-sūtra, he'll not be accepted as an authorized ācārya. He's not... Not that anyone can become ācārya. He must give explanation of the Vedānta-sūtra, prasthāna-traya. There is system.

Sunday Feast Lecture -- Los Angeles, May 21, 1972:

So if you want to understand Vedānta-sūtra, then you must understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyam (BG 15.15). Kṛṣṇa says also that by studying all the Vedic literature, one has to understand Kṛṣṇa. And He also confirms... And Vyāsadeva explains Vedānta-sūtra in the Śrīmad-Bhāgavatam. Because He knew that "Vedānta-sūtra, being authoritative version of Vedic literature, so many rascals will comment in different way. Therefore I must leave..." That was also done under the instruction of Nārada. He wrote personally a commentary on the Vedānta-sūtra. That is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrānāṁ vedārtha paribṛṁhitam. The Śrīmad-Bhāgavatam is the right commentary by the author Himself. And the vedārtha paribhṛmhitam the purpose of Vedas, the scheme of Vedic literature, is explained in the Śrīmad-Bhāgavatam.

Lecture -- Vrndavana, March 14, 1974:

If you chant this Hare Kṛṣṇa mantra, then you become a first-class Vedāntist. You don't require to study. Of course, if you have got intelligence, if you have got stamina, Vedānta must be studied. And what is that Vedānta? Vedānta is Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrāṇām. Brahma-sūtra means Vedānta. This is the real bhāṣya, or commentary, on Vedānta-sūtra. The Vedānta-sūtra begins, janmādy asya yataḥ, athāto brahma jijñāsā. And Bhāgavata says, jīvasya tattva-jijñāsā. The same thing; a little different language. And janmādy asya śloka is beginning of Śrīmad-Bhāgavatam. Janmādy asya yataḥ anvayād (SB 1.1.1). In the Vedānta-sūtra the sūtra is janmādy asya yataḥ: "Absolute Truth is that from which or from whom everything emanates." Janmādy asya yataḥ. And Bhāgavata is explaining... That is commentary.

Philosophy Discussions

Philosophy Discussion on Soren Aabye Kierkegaard:

Śyāmasundara: The emphasis of these existentialists is upon acting. They think that first there must come an active decision to say, be concerned one way or the other about something, and take an active role in dealing with life rather than aimlessly taking pleasure from it. But try to ethically become involved with life and make decisions, either this or that.

Prabhupāda: So these things are very nicely described in Vedānta-sūtra, and Śrīmad-Bhāgavatam is the right commentary on Vedānta-sūtra. Just like it is also philosophy, that what is the actual aim of life, or what is the Absolute Truth. So the Vedānta-sūtra is so nicely made, the answer is also there. The Absolute Truth must be that thing which is the origin of everything. Now Śrīmad-Bhāgavatam discusses what is the nature of that origin.