View source for When the author is giving a commentary personally, we should accept that. Why others? So Srimad-Bhagavatam is the natural commentary given by Vyasadeva. We should accept

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{{terms|"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"}}
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[[Category:Srimad-Bhagavatam (Bhagavata Purana)]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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We must have common sense to understand, and, I mean to say, 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.
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[[Vanisource:750411 - Lecture SB 05.05.02 - Hyderabad|750411 - Lecture SB 05.05.02 - Hyderabad]]
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We must have common sense to understand, and, I mean to say, 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. And it begins. . . Because it is commentary on Brahma-sūtra, therefore it begins with the sūtra, Brahma-sūtra, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). This is the explanation. So the conclusion is that we Vaiṣṇavas, we do not say that this jagat is mithyā. No. The jagat is satya. Unless the jagat is satya, how we are approaching God, the Absolute Truth, through this material, I mean to say, world? How it is possible? You cannot approach the truth through false thing. That is not possible. Therefore our Gosvāmīs' conclusion is that,

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:prāpañcikatayā buddhyā
:hari-sambandhi-vastunaḥ
:mumukṣubhiḥ parityāgo
:phalgu vairāgyaṁ kathyate 
:(Brs 1.2.256)
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This is the given. . . definition given by Śrī Rūpa Gosvāmī. The prāpañcikatayā buddhyā. . . This world is material; therefore it is false. So. . . But hari-sambandhi-vastunaḥ. But it has got connection with Hari. Hari has created. Kṛṣṇa has created. How? It is not without. . . how you can say, "without any relationship"? If I have created something, it has got. . . I have got intimate relationship. Therefore the Rūpa Gosvāmī says that "Any creation of the Lord, if we think it is material," prāpañcikatayā buddhyā hari-sambandhi, mumukṣubhiḥ parityāgaḥ. . . Those who are. . . Because these Māyāvādīs, they are after mumukṣā, so mumukṣubhiḥ parityāgaḥ, if they are giving up, then phalgu-vairāgya. It is called phalgu-vairāgya, false renunciation. The world is not false, but the so-called renunciation is false.
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