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Natural commentaries

Bhagavad-gita As It Is

BG Preface and Introduction

For future guidance he gave a natural commentation on the Vedānta-sūtra, called Śrīmad-Bhāgavatam.
BG Introduction:

Kṛṣṇa-dvaipāyana Vyāsa first divided the Vedas into four, then he explained them in the Purāṇas, and for less capable people he wrote the Mahābhārata. In the Mahābhārata there is given the Bhagavad-gītā. Then all Vedic literature is summarized in the Vedānta-sūtra, and for future guidance he gave a natural commentation on the Vedānta-sūtra, called Śrīmad-Bhāgavatam. We must always engage our minds in reading these Vedic literatures.

Srimad-Bhagavatam

SB Canto 1

Śrīmad-Bhāgavatam is a natural commentation on the Brahma-sūtra, or the Bādarāyaṇi Vedānta-sūtras.
SB 1.1.7, Purport:

Śrīmad-Bhāgavatam is a natural commentation on the Brahma-sūtra, or the Bādarāyaṇi Vedānta-sūtras. It is called natural because Vyāsadeva is author of both the Vedānta-sūtras and Śrīmad-Bhāgavatam, or the essence of all Vedic literatures. Besides Vyāsadeva, there are other sages who are the authors of six different philosophical systems, namely Gautama, Kaṇāda, Kapila, Patañjali, Jaimini and Aṣṭāvakra.

The Vedānta-sūtras, or the Brahma-sūtras, were compiled by Vyāsadeva with a view to presenting just the cream of Vedic knowledge. Śrīmad-Bhāgavatam is the natural commentary on this cream.
SB 1.2.3, Translation and Purport:

Let me offer my respectful obeisances unto him (Śuka), the spiritual master of all sages, the son of Vyāsadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.

In this prayer, Śrīla Sūta Gosvāmī practically summarizes the complete introduction of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the natural supplementary commentary on the Vedānta-sūtras. The Vedānta-sūtras, or the Brahma-sūtras, were compiled by Vyāsadeva with a view to presenting just the cream of Vedic knowledge. Śrīmad-Bhāgavatam is the natural commentary on this cream. Śrīla Śukadeva Gosvāmī was a thoroughly realized master of the Vedānta-sūtra, and consequently he also personally realized the commentary, Śrīmad-Bhāgavatam. And just to show his boundless mercy upon bewildered materialistic men who want to cross completely over nescience, he recited for the first time this confidential knowledge.

Śrīmad-Bhāgavatam is the one unrivaled commentary on Vedānta-sūtra. Śrīpāda Śaṅkarācārya intentionally did not touch it because he knew that the natural commentary would be difficult for him to surpass.
SB 1.2.3, Purport:

Śrīmad-Bhāgavatam is the one unrivaled commentary on Vedānta-sūtra. Śrīpāda Śaṅkarācārya intentionally did not touch it because he knew that the natural commentary would be difficult for him to surpass. He wrote his Śārīraka-bhāṣya, and his so-called followers deprecated the Bhāgavatam as some "new" presentation. One should not be misled by such propaganda directed against the Bhāgavatam by the Māyāvāda school. From this introductory śloka, the beginning student should know that Śrīmad-Bhāgavatam is the only transcendental literature meant for those who are paramahaṁsas and completely freed from the material disease called malice. The Māyāvādīs are envious of the Personality of Godhead despite Śrīpāda Śaṅkarācārya's admission that Nārāyaṇa, the Personality of Godhead, is above the material creation. The envious Māyāvādī cannot have access to the Bhāgavatam, but those who are really anxious to get out of this material existence may take shelter of this Bhāgavatam because it is uttered by the liberated Śrīla Śukadeva Gosvāmī. It is the transcendental torchlight by which one can see perfectly the transcendental Absolute Truth realized as Brahman, Paramātmā and Bhagavān.

Śrīmad-Bhāgavatam is the natural commentation on the Brahma-sūtras compiled by the same author.
SB 1.7.8, Purport:

Śrīmad-Bhāgavatam is the natural commentation on the Brahma-sūtras compiled by the same author. This Brahma-sūtra, or Vedānta-sūtra, is meant for those who are already engaged in self-realization. Śrīmad-Bhāgavatam is so made that one becomes at once engaged in the path of self-realization simply by hearing the topics. Although it is especially meant for the paramahaṁsas, or those who are totally engaged in self-realization, it works into the depths of the hearts of those who may be worldly men. Worldly men are all engaged in sense gratification. But even such men will find in this Vedic literature a remedial measure for their material diseases. Śukadeva Gosvāmī was a liberated soul from the very beginning of his birth, and his father taught him Śrīmad-Bhāgavatam. Amongst mundane scholars, there is some diversity of opinion as to the date of compilation of Śrīmad-Bhāgavatam. It is, however, certain from the text of the Bhāgavatam that it was compiled before the disappearance of King Parīkṣit and after the departure of Lord Kṛṣṇa. When Mahārāja Parīkṣit was ruling the world as the King of Bhārata-varṣa, he chastised the personality of Kali. According to revealed scriptures and astrological calculation, the age of Kali is in its five thousandth year. Therefore, Śrīmad-Bhāgavatam was compiled not less than five thousand years ago. Mahābhārata was compiled before Śrīmad-Bhāgavatam, and the Purāṇas were compiled before Mahābhārata. That is an estimation of the date of compilation of the different Vedic literatures. The synopsis of Śrīmad-Bhāgavatam was given before the detailed description under instruction of Nārada. Śrīmad-Bhāgavatam is the science for following the path of nivṛtti-mārga. The path of pravṛtti-mārga was condemned by Nārada. That path is the natural inclination for all conditioned souls. The theme of Śrīmad-Bhāgavatam is the cure of the materialistic disease of the human being, or stopping completely the pangs of material existence.

SB Canto 2

Bhagavad-gītā is the sound incarnation of the Lord because it is spoken by the Supreme Lord, and Śrīmad-Bhāgavatam is the sound representative of the Lord because it was spoken by the incarnation of the Lord about the activities of the Lord. As stated in the beginning of this book, it is the essence of the Vedic desire tree and the natural commentation on the Brahma-sūtras, the topmost philosophical thesis on the subject matter of Brahman.
SB 2.1.8, Purport:

One has to be admitted to the medical college and study the books under the guidance of learned professors. Similarly, Śrīmad-Bhāgavatam, the postgraduate study of the science of Godhead, can only be learned by studying it at the feet of a realized soul like Śrīla Vyāsadeva. Although Śukadeva Gosvāmī was a liberated soul from the very day of his birth, he still had to take lessons of Śrīmad-Bhāgavatam from his great father, Vyāsadeva, who compiled the Śrīmad-Bhāgavatam under the instruction of another great soul, Śrī Nārada Muni. Lord Śrī Caitanya Mahāprabhu instructed a learned brāhmaṇa to study Śrīmad-Bhāgavatam from a personal bhāgavata. Śrīmad-Bhāgavatam is based on the transcendental name, form, attributes, pastimes, entourage and variegatedness of the Supreme Person, and it is spoken by the incarnation of the Personality of Godhead, Śrīla Vyāsadeva. Pastimes of the Lord are executed in cooperation with His pure devotees, and consequently historical incidences are mentioned in this great literature because they are related to Kṛṣṇa. It is called brahma-sammitam because it is the sound representative of Lord Kṛṣṇa—like the Bhagavad-gītā. Bhagavad-gītā is the sound incarnation of the Lord because it is spoken by the Supreme Lord, and Śrīmad-Bhāgavatam is the sound representative of the Lord because it was spoken by the incarnation of the Lord about the activities of the Lord. As stated in the beginning of this book, it is the essence of the Vedic desire tree and the natural commentation on the Brahma-sūtras, the topmost philosophical thesis on the subject matter of Brahman.

The Vedānta philosophy mentions that Brahman is the fountainhead of all creation, maintenance and destruction, and Śrīmad-Bhāgavatam, the natural commentation on the Vedānta philosophy, says, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ, etc.
SB 2.10.45, Purport:

The Vedic direction for the creation, maintenance and destruction of the material world is this: yato vā imāni bhūtāni jāyante. yena jātāni jīvanti. yat prayanty abhisaṁviśanti, i.e., everything is created by Brahman, after creation everything is maintained by Brahman, and after annihilation everything is conserved in Brahman. Gross materialists without any knowledge of Brahman, Paramātmā or Bhagavān conclude material nature to be the ultimate cause of the material manifestation, and the modern scientist also shares this view that the material nature is the ultimate cause of all the manifestations of the material world. This view is refuted by all Vedic literature. The Vedānta philosophy mentions that Brahman is the fountainhead of all creation, maintenance and destruction, and Śrīmad-Bhāgavatam, the natural commentation on the Vedānta philosophy, says, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ (SB 1.1.1), etc.

Sri Caitanya-caritamrta

CC Adi-lila

Any deviation from that line of disciplic succession will bewilder the reader's understanding of the mystery of Śrī Caitanya-caritāmṛta, which is a transcendental literature meant for the postgraduate study of one who has realized all the Vedic literatures such as the Upaniṣads and Vedānta-sūtra and their natural commentaries such as Śrīmad-Bhāgavatam and the Bhagavad-gītā.
CC Adi 1 Summary:

Since we belong to this chain of disciplic succession from Śrī Caitanya Mahāprabhu, this edition of Śrī Caitanya-caritāmṛta will contain nothing newly manufactured by our tiny brains, but only remnants of food originally eaten by the Lord Himself. Lord Śrī Caitanya Mahāprabhu does not belong to the mundane plane of the three qualitative modes. He belongs to the transcendental plane beyond the reach of the imperfect sense perception of a living being. Even the most erudite mundane scholar cannot approach the transcendental plane unless he submits himself to transcendental sound with a receptive mood, for in that mood only can one realize the message of Śrī Caitanya Mahāprabhu. What will be described herein, therefore, has nothing to do with the experimental thoughts created by the speculative habits of inert minds. The subject matter of this book is not a mental concoction but a factual spiritual experience that one can realize only by accepting the line of disciplic succession described above. Any deviation from that line will bewilder the reader's understanding of the mystery of Śrī Caitanya-caritāmṛta, which is a transcendental literature meant for the postgraduate study of one who has realized all the Vedic literatures such as the Upaniṣads and Vedānta-sūtra and their natural commentaries such as Śrīmad-Bhāgavatam and the Bhagavad-gītā.

Śrīla Rūpa Gosvāmī, the leader of the six Gosvāmīs of Vṛndāvana, has properly replied to the impersonalists in his Laghu-bhāgavatāmṛta, which is a natural commentary on the aphorisms of the Vedānta-sūtra.
CC Adi 5.40, Purport:

In considering the quadruple forms of the absolute Personality of Godhead, known as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, the impersonalists, headed by Śrīpāda Śaṅkarācārya, have interpreted the aphorisms of the Vedānta-sūtra in a way suitable for the impersonalist school. To provide the intrinsic import of such aphorisms, however, Śrīla Rūpa Gosvāmī, the leader of the six Gosvāmīs of Vṛndāvana, has properly replied to the impersonalists in his Laghu-bhāgavatāmṛta, which is a natural commentary on the aphorisms of the Vedānta-sūtra.

The Vedānta-sūtra was written to enable one to understand the Absolute Truth through infallible logic and argument, and therefore its natural commentary, Śrīmad-Bhāgavatam, is extremely elaborate.
CC Adi 8.36, Purport:

Śrīmad-Bhāgavatam is the authoritative reference book from which to understand devotional service, but because it is very elaborate, few men can understand its purport. Śrīmad-Bhāgavatam is the original commentary on the Vedānta-sūtra, which is called nyāya-prasthāna. It was written to enable one to understand the Absolute Truth through infallible logic and argument, and therefore its natural commentary, Śrīmad-Bhāgavatam, is extremely elaborate. Professional reciters have created the impression that Śrīmad-Bhāgavatam deals only with Kṛṣṇa's rāsa-līlā, although Kṛṣṇa's rāsa-līlā is described only in chapters 29 through 33 of the Tenth Canto. They have in this way presented Kṛṣṇa to the Western world as a great woman-hunter, and therefore we sometimes have to deal with such misconceptions in preaching. Another difficulty in understanding Śrīmad-Bhāgavatam is that the professional reciters have introduced bhāgavata-saptāha, or seven-day readings of the Bhāgavatam. They want to finish Śrīmad-Bhāgavatam in a week, although it is so sublime that even one verse of Śrīmad-Bhāgavatam, if properly explained, cannot be completed in three months. Under these circumstances, it is a great aid for the common man to read Śrīla Vṛndāvana dāsa Ṭhākura's Caitanya-bhāgavata, for thus he can actually understand devotional service, Kṛṣṇa, Lord Caitanya and Nityānanda.

CC Antya-lila

Vyāsadeva is the author of eighteen Purāṇas as well as the theosophical thesis Brahma-sūtra and its natural commentary, Śrīmad-Bhāgavatam.
CC Antya 9.10, Purport:

Vyāsadeva was the son of the great sage Parāśara. Other names for him are Sātyavateya and Kṛṣṇa-dvaipāyana Bādarāyaṇa Muni. As one of the authorities on the Vedas, he divided the original Veda, for convenience, into four divisions—Sāma, Yajur, Ṛg and Atharva. He is the author of eighteen Purāṇas as well as the theosophical thesis Brahma-sūtra and its natural commentary, Śrīmad-Bhāgavatam. He belongs to the Brahma-sampradāya and is a direct disciple of Nārada Muni.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

The natural commentary on Vedānta-sūtra is Śrīmad-Bhāgavatam. The great ācāryas of the four Vaiṣṇava communities (sampradāyas)—namely, Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī and Nimbārka—have also written commentaries on Vedānta-sūtra by following the principles of Śrīmad-Bhāgavatam.
Teachings of Lord Caitanya, Chapter 19:

Actually in the first two chapters of Vedānta-sūtra the relationship between the living entities and the Supreme Lord is explained, and in the Third Chapter the discharge of devotional service is explained. The Fourth Chapter deals with the relationship which results from discharging devotional service. The natural commentary on Vedānta-sūtra is Śrīmad-Bhāgavatam. The great ācāryas of the four Vaiṣṇava communities (sampradāyas)—namely, Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī and Nimbārka—have also written commentaries on Vedānta-sūtra by following the principles of Śrīmad-Bhāgavatam. At present the followers of all the ācāryas have written many books following the principles of Śrīmad-Bhāgavatam as the commentary on the Vedānta. Śaṅkara's commentary on Vedānta-sūtra, known as Śārīraka-bhāṣya, is very much adored by the impersonalist scholars, but commentaries written on the Vedānta written from the materialistic point of view are completely adverse to the transcendental service of the Lord. Consequently Lord Caitanya said that direct commentaries on the Upaniṣads and Vedānta-sūtra are glorious, but that anyone who follows the indirect path of Śaṅkarācārya's Śārīraka-bhāṣya is certainly doomed.

Renunciation Through Wisdom

Kṛṣṇa's position as the Supreme Godhead is firmly established by the authoritative text Śrīmad-Bhāgavatam, which is the natural commentary on and essence of the Vedānta-sūtra and the Gāyatrī mantra.
Renunciation Through Wisdom 4.3:

Dr. Radhakrishnan has never directly perceived the supreme transcendental personality, Lord Śrī Kṛṣṇa. Although Lord Kṛṣṇa is right in front of him, he cannot see Him, and thus out of delusion he calls Him a historical person. Genuine Indian religious philosophy teaches that there are both oneness with God and difference from Him. This concept of simultaneous oneness and difference has been termed viśiṣṭā-dvaita, dvaitādvaita, śuddhādvaita, and acintya-bhedābheda-tattva. If this esoteric concept were false, then Kṛṣṇa would not be worshiped throughout India, practically in every home. He is worshiped not as a historical figure but as the Supreme Lord. Kṛṣṇa's position as the Supreme Godhead is firmly established by the authoritative text Śrīmad-Bhāgavatam, which is the natural commentary on and essence of the Vedānta-sūtra and the Gāyatrī mantra. Many scholarly Māyāvādīs far more erudite than Dr. Radhakrishnan have tried to shake the faith of the general populace, but since time immemorial Kṛṣṇa temples have mushroomed by the millions—a slap in the face for the Māyāvādīs and atheists, who claim the Lord Kṛṣṇa is an ordinary mortal. In the future also, more Kṛṣṇa temples will be built to frustrate the agnostics and nonbelievers. All Viṣṇu temples are authorized by the scriptures and ācāryas. It hardly seems likely that, just for the sake of Dr. Radhakrishnan, the entire Indian population is going to strike a compromise with Māyāvāda philosophy.

The Śrīmad-Bhāgavatam is the natural commentary on the Vedānta-sūtra and offers solid education on how to conduct life perfectly.
Renunciation Through Wisdom 5.1:

Uncorrupted by any kind of discrepancy or mistake, the Vedas out as the most ancient religious texts in the world. Every human being has a right to follow their edicts, along with the instructions contained in other books of Vedic literature. The Vedic literature consists of the śruti (the Vedas and Upaniṣads) and the smṛti (the Vedānta-sūtra, the Puraṇas, Itihāsas like the Mahābhārata and Rāmāyaṇa, the Pañcarātras, and finally the Śrīmad-Bhāgavatam). The Śrīmad-Bhāgavatam is the natural commentary on the Vedānta-sūtra and offers solid education on how to conduct life perfectly. In recent ages the smṛti texts have become prominent and influenced human thought and action. All these scriptures fully support the varṇāśrama system of four social and four religious orders. But what is today being labeled varṇāśrama is an atheistic concept totally unsupported by the scriptures. Real varṇāśrama is based not on birth but on people's qualities and activities. One cannot reach the goal of the scriptures by practicing today's demoniac caste system. Only the introduction of daivī-varṇāśrama, the transcendental varṇāśrama system, will serve the purpose of the scriptures. This will move humanity toward liberation.

Sri Isopanisad

The final, most perfect and sublime work by Śrīla Vyāsadeva is Śrīmad-Bhāgavatam, which is the natural commentary on the Vedānta-sūtra.
Sri Isopanisad 6, Purport:

At present there are many commentaries on the revealed scriptures, but most of them are not in the line of disciplic succession coming from Śrīla Vyāsadeva, who originally compiled the Vedic wisdom. The final, most perfect and sublime work by Śrīla Vyāsadeva is Śrīmad-Bhāgavatam, which is the natural commentary on the Vedānta-sūtra. There is also the Bhagavad-gītā, which was spoken by the Lord Himself and recorded by Vyāsadeva. These are the most important revealed scriptures, and any commentary that contradicts the principles of the Bhagavad-gītā or Śrīmad-Bhāgavatam is unauthorized. There is complete agreement among the Upaniṣads, Vedānta-sūtra, Vedas, Bhagavad-gītā and Śrīmad-Bhāgavatam, and no one should try to reach any conclusion about the Vedas without receiving instructions from members of Vyāsadeva's disciplic succession, who believe in the Personality of Godhead and His diverse energies as they are explained in Śrī Īśopaniṣad.

The Śrīmad-Bhāgavatam, the natural commentary on the Vedānta-sūtra by the same author, maintains that the source of all emanations is not like a dead stone but is abhijña, or fully conscious.
Sri Isopanisad 13, Purport:

According to the Vedānta-sūtra, sambhūta is the source of birth and sustenance, as well as the reservoir that remains after annihilation (janmādy asya yataḥ (SB 1.1.1)). The Śrīmad-Bhāgavatam, the natural commentary on the Vedānta-sūtra by the same author, maintains that the source of all emanations is not like a dead stone but is abhijña, or fully conscious. The primeval Lord, Śrī Kṛṣṇa, also says in the Bhagavad-gītā (7.26) that He is fully conscious of past, present and future and that no one, including demigods such as Śiva and Brahmā, knows Him fully. Certainly half-educated "spiritual leaders" who are disturbed by the tides of material existence cannot know Him fully. They try to make some compromise by making the mass of humanity the object of worship, but they do not know that such worship is only a myth because the masses are imperfect. The attempt by these so-called spiritual leaders is something like pouring water on the leaves of a tree instead of the root. The natural process is to pour water on the root, but such disturbed leaders are more attracted to the leaves than the root. Despite their perpetually watering the leaves, however, everything dries up for want of nourishment.

Lectures

Bhagavad-gita As It Is Lectures

And the Vedānta-sūtra for future guidance, he made a natural commentation by himself which is called Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is called bhāṣyo 'yaṁ brahma-sūtrāṇām. It is the natural commentation of Vedānta-sūtra.
Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

Vedic literatures means first he divided the Vedas into four. Then he explained them by the Purāṇas. Then for the incapable persons, just like strī, śūdra, vaiśya, he made the Mahābhārata. And in the Mahābhārata he introduced this Bhagavad-gītā. Then again he summarized the whole Vedic literature in the Vedānta-sūtra. And the Vedānta-sūtra for future guidance, he made a natural commentation by himself which is called Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is called bhāṣyo 'yaṁ brahma-sūtrāṇām. It is the natural commentation of Vedānta-sūtra. So all these literatures, if we transfer our thought, tad-bhāva-bhāvitaḥ, sadā. Sadā tad-bhāva-bhāvitaḥ (BG 8.6). One who is engaged always... Just like the materialist is always engaged in reading some material literature like newspaper, magazines, and fiction, novel, etc., and so many scientific or philosophies, all these things of different degrees of thought. Similarly, if we transfer our, that reading capacity for these Vedic literatures, as presented by, as very kindly presented by Vyāsadeva, then it is quite possible for us to remember at the time of death the Supreme Lord.

The natural commentary of Vedānta-sūtra is Śrīmad-Bhāgavatam.
Lecture on BG 2.15 -- Hyderabad, November 21, 1972:

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. Athāto brahma jijñāsā. And he must try to understand. Tad viddhi, tattva-darśibhiḥ. From the tattva-darśī. Jñāninaḥ, tattva-darśinaḥ, these are the words. So in the human form of life therefore, in every society, the system is that the children are sent to school, colleges, to understand things. Similarly, for spiritual understanding, tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Abhigacchet means one must. There is no alternative. One cannot say "I'll..., I may not go." No, if you do not go, then you are cheated. That is our Vaiṣṇava system.

The explanation of Vedānta-sūtra, natural comment on Vedānta-sūtra, is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrāṇām. Śrīmad-Bhāgavatam is the natural commentary.
Lecture on BG 13.5 -- Bombay, September 28, 1973:

In this way the Viṣṇu-tattva is expanded. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). So in this way there are many śāstras, many Vedic literature, many explanations. But here Kṛṣṇa gives a special reference to the Brahma-sūtra, Vedānta-sūtra. Jñāna-vairāgya-yuktayā (SB 1.2.12) means one has to learn very nicely Vedānta-sūtra. And the explanation of Vedānta-sūtra, natural comment on Vedānta-sūtra, is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrāṇām. Śrīmad-Bhāgavatam is the natural commentary.

The Gauḍīya Sampradāya did not make any commentary on the Brahma-sūtra because they took it, Caitanya Mahāprabhu took it as, Śrīmad-Bhāgavatam, as a natural commentary, because Śrīmad-Bhāgavatam is also made by Vyāsadeva and Vyāsadeva is the original author of Brahma-sūtra.
Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

So far we are concerned, Madhva-Gauḍīya Sampradāya, our ācāryas, they took it, Śrīmad-Bhāgavatam, as the right commentary on Brahma-sūtra. Bhāṣyaṁ brahma-sūtrānāṁ vedārtha-paribṛṁhitam. This Śrīmad-Bhāgavatam is the real bhāṣya of Brahma-sūtra. So the Gauḍīya Sampradāya did not make any commentary on the Brahma-sūtra because they took it, Caitanya Mahāprabhu took it as, Śrīmad-Bhāgavatam, as a natural commentary, because Śrīmad-Bhāgavatam is also made by Vyāsadeva and Vyāsadeva is the original author of Brahma-sūtra. So author made his own commentary; so there was no need of another commentary. This is the Gauḍīya-siddhānta, Gauḍīya-vaiṣṇava-siddhānta.

Srimad-Bhagavatam Lectures

The Śrīmad-Bhāgavatam is the natural commentary on Vedānta-sūtra. Vedānta-sūtra philosophy was expounded by Vyāsadeva, Mahāmuni.
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. Therefore he begins from the first aphorism of Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1), athāto brahma jijñāsā, jīvasya tattva-jijñāsā. Jīvasya tattva-jijñāsā, jīva, those who are conditioned souls, their only business is to enquire about self-realization.

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?
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.

The natural commentation is given by the author himself, Vyāsadeva. Vyāsadeva has written Brahma-sūtra, and we have to understand the meaning of Brahma... Brahma-sūtra means codes only. So codes can be explained by the author himself.
Lecture on SB 3.25.4 -- Bombay, November 4, 1974:

So actually, the Absolute Truth is explained in the Śrīmad-Bhāgavatam, or the Vedānta-sūtra's explanation, natural explanation,... Actually, Śrīmad-Bhāgavatam was written by Vyāsadeva. Here it is said, dvaipāyana-sakha. Dvaipāyana means Vyāsadeva. Vyāsadeva compiled this Brahma-sūtra, and he explained it, bhāṣyaṁ brahma-sūtrāṇām, this Śrīmad-Bhāgavatam. If we read some artificial comments on Brahma-sūtra, we'll misunderstand. Generally, these Māyāvādīs give prominence of the comment given by Śaṅkarācārya about Brahma-sūtra, Śārīraka-bhāṣya. But that is unnatural. The natural commentation is given by the author himself, Vyāsadeva. So we have to understand... Vyāsadeva has written Brahma-sūtra, and we have to understand the meaning of Brahma... Brahma-sūtra means codes only. So codes can be explained by the author himself.

Vyāsadeva made Vedānta-sūtra, the ultimate knowledge, and he made his comment also, natural commentary. That is Śrīmad-Bhāgavatam.
Lecture on SB 3.26.31 -- Bombay, January 8, 1975:

We have to see how wonderfully the subtle actions are described in Sāṅkhya philosophy by Kapiladeva. There are many modern psychologist, scientist, physicist, but they cannot analyze the subtle function that is going on, creating things as they are. Superficially we can see, but how things are taking place, that can be described in the Vedic literatures, not any other book. Therefore it is said, vidyā bhāgavatāvadhiḥ: "One who has studied Śrīmad-Bhāgavatam thoroughly, he has seen the end of knowledge." And actually, Śrīmad-Bhāgavatam is the commentary or explanation on the Vedānta-sūtra. Vyāsadeva made Vedānta-sūtra, the ultimate knowledge, and he made his comment also, natural commentary. That is Śrīmad-Bhāgavatam. At the end of every chapter of Śrīmad-Bhāgavatam you will find, brahma-sūtrasya bhāṣya: "It is the natural comment of Brahma-sūtra." So if we study Śrīmad-Bhāgavatam very thoroughly and specifically from a person bhāgavata, then our life is successful. Nityaṁ bhāgavata-sevayā (SB 1.2.18). That is the instruction, nityam.

When the author is giving a commentary personally, we should accept that. Why others? So Śrīmad-Bhāgavatam is the natural commentary given by Vyāsadeva. We should accept.
Lecture on SB 5.5.2 -- Hyderabad, April 11, 1975:

So we must have common sense to understand and understand through other sources also. As Madhvācārya says, "No, jagat satyam, that is fact." How you can say this jagat is false? It is not false. Besides that, that Vyāsadeva, he's the compiler of Vedānta-sūtra, and he has commented himself about Vedānta-sūtra. That is Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrāṇām **. And at the end of each chapter of Śrīmad-Bhāgavatam, you'll find, brahma-sūtrasya bhāṣya. So, when the author is giving a commentary personally, we should accept that. Why others? So Śrīmad-Bhāgavatam is the natural commentary given by Vyāsadeva. We should accept.

Sri Caitanya-caritamrta Lectures

That highly theological literature is Śrīmad-Bhāgavatam, which is the natural commentary on the Vedānta-sūtra.
Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971:

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. Advaita... Vedeṣu durlabha. Therefore one who does not read Bhagavad-gītā through a devotee... Kṛṣṇa... Just like Arjuna is a devotee. He understands Bhagavad-gītā. Without going through a devotee, nobody can understand God or His statements.

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

Now He gives again evidence from scriptures. Every step, whatever He says, He gives some evidence from authoritative scripture. Mostly He gives evidence from Bhagavad-gītā and Śrīmad-Bhāgavatam, because for the Vaiṣṇava school these two books are sufficient for acquiring knowledge. 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.

Conversations and Morning Walks

1976 Conversations and Morning Walks

Some rascals, without understanding Vedānta, without reading the commentary, natural commentary of the Vedānta-sūtra they are posing themselves as Vedantist. That means they are misguiding people.
Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Prabhupāda: So the whole Vedānta is description of the Supreme Personality of Godhead. But because in this Kali-yuga people will not be able to study Vedānta nicely on account of lack of education, therefore Vyāsadeva personally wrote a commentary on the Vedānta. That commentary is Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrānam **. The Śrīmad-Bhāgavatam is the real commentary on the Vedānta-sūtra written by the author himself. The Vedānta-sūtra is also given by Vyāsadeva, and under the instruction of Nārada, his spiritual master... Get this light on. He wrote commentary on the Vedānta-sūtra. That is Śrīmad-Bhāgavatam. And Śrīmad-Bhāgavatam also begins with the same aphorism, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñāh sva-rāṭ (SB 1.1.1). So actually, Vedānta-sūtra is explained by the author of the Vedānta in Śrīmad-Bhāgavatam. So some rascals, without understanding Vedānta, without reading the commentary, natural commentary of the Vedānta-sūtra they are posing themselves as Vedantist. That means they are misguiding people. And because people are not educated, they're accepting these rascals as Vedantists. Actually, the so-called Vedantists, they are bluffers. They are not Vedantists. They do not know anything of the Vedānta. That is the difficulty. Otherwise, what is stated in the Śrīmad-Bhāgavatam, that is real Vedānta. In the Śrīmad-Bhāgavatam it is said, jīvasya tattva-jijñāsa. That is Vedānta-sutra-bhāṣya.

Bhāṣyas means commentary. And the Śrīmad-Bhāgavatam is the natural commentary by the author himself.
Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Prabhupāda: The Vedantists they have come from the impersonal explanation of Śaṅkarācārya. Śārīraka-bhāṣya. But they simply give stress on the Śārīraka-bhāṣya, but there are other bhāṣyas. Bhāṣyas means commentary. And the Śrīmad-Bhāgavatam is the natural commentary by the author himself. Besides that, there are Vedānta-bhāṣyas written by the Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, and all the Vaiṣṇava ācāryas. Unfortunately, they do not care to read all these Vedānta-bhāṣyas. They simply take Śārīraka-bhāṣya and become impersonalist and call themselves as Vedantist.

Absolute Truth is that from whom everything comes into existence, everything emanates. Now that has been discussed in the Śrīmad-Bhāgavatam, because Śrīmad-Bhāgavatam is the natural commentary by the same author.
'Life Comes From Life' Slideshow Discussions -- July 3, 1976, Washington, D.C.:

Prabhupāda: One minute. That Absolute Truth is explained in the Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1). Absolute Truth is that from whom everything comes into existence, everything emanates. Now that has been discussed in the Śrīmad-Bhāgavatam, because Śrīmad-Bhāgavatam is the natural commentary by the same author. So he begins janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ (SB 1.1.1). This word is used. He's not dead body, dead matter-abhijñaḥ, like that. In the beginning. That source of everything... Janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ (SB 1.1.1). Just like a mother gives birth to a child. She knows everything, how the child was born in the womb, how it developed, how it is coming. At least, on the whole, she knows everything. Similarly, the original source of everything is immediately informed in the Śrīmad-Bhāgavatam, that abhijñaḥ, experienced, knows everything. Anvayād itarataś ca, directly and indirectly, everything it knows. So the origin of everything cannot be a dead man. That is the beginning of Śrīmad-Bhāgavatam.

Correspondence

1969 Correspondence

So far as Indian philosophy is concerned, Vedanta Sutra is the topmost or ____, and Srimad-Bhagavatam is the natural commentary on Vedanta Sutra. Bhagavad-gita is the preliminary study of Srimad-Bhagavatam.
Letter to Robert Hendry -- Los Angeles 3 August, 1969:

I am also glad to learn that you are interested in Indian philosophy. So far as Indian philosophy is concerned, Vedanta Sutra is the topmost or ____, and Srimad-Bhagavatam is the natural commentary on Vedanta Sutra. Bhagavad-gita is the preliminary study of Srimad-Bhagavatam. In the Bhagavad-gita we understand the Supreme Personality of Godhead, Krishna as He is explaining Himself. We cannot understand the position of Godhead by our mental speculation because God is beyond our mental, bodily and speaking capacity. But when we are sincere in service mood, just like Arjuna, who surrendered himself to Krishna, then we are able to understand who Krishna is. Arjuna understood Krishna after hearing the Bhagavad-gita submissively that Krishna is the Supreme Absolute Truth, the Source of everything, the Supreme Purity and the Supreme Person. He also confirmed that Krishna is accepted as such not only by him, but also by other great authorities; such as Vyasadeva and Narada, who propagated the philosophy of Vedanta and Srimad-Bhagavatam all over the universe.

Page Title:Natural commentaries
Compiler:Laksmipriya, Labangalatika, Matea
Created:17 of Dec, 2008
Totals by Section:BG=1, SB=6, CC=4, OB=5, Lec=11, Con=3, Let=1
No. of Quotes:31