Srila Baladeva Vidyabhusana
A Comprehensive Guide to Śrī Vṛndāvana Dhāma
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Overview
Srila Baladeva Vidyabhusana was born during the eighteenth century AD., in a village near Remuna in the Balasore district of Orissa. He studied Vyakarana, Alamkara, and Nyayasastra in an academic center on the bank of Lake Cilka. Afterwards he went to Karnataka to study the Vedas. At that point he was initiated into the Madhava Sampradaya. After taking sannyasa he defeated the scholars of Puri in a debate on Sastra.
Baladeva stayed at the Tattvavadi Matha, but after studying Satsandarbha under Radha-Damodara, a resident of Kanauj and a disciple of Rasikananda Prabhu, he became attracted to the profound philosophical essence of Gaudiya Vaisnavism. Thus he became a disciple of his teacher, Radha-Damodara. It is said that Baladeva studied Bhaktisastra under Pitamvara dasa, and Srimad Bhagavatam under Visvanatha Cakravarti.
After adopting Virakta Vaisnava Vesa, Baladeva became known as "Ekanti-Govinda dasa". It was Baladeva who installed the Deity of Syamasundara in Vrndavana. Uddhava dasa and Nandamisra were the two foremost disciples of Baladeva.
Srimad Baladeva Vidyabhusana prabhu was a pure devotee of the highest order, who cared for nothing but the service of the Lord. He didn't have a spot of desire for name and fame. He was the composer of many scriptures which are as priceless as precious gems, for the ultimate benefit of all those who have taken human birth.
Takes Sannyasa
At an early age he became learned in Sanskirt grammar, poetry, rhetoric, and logic. After becoming expert in all these subjects, he began wandering to different places of pilgrimage. After wandering about in this way for some time, and after visiting many holy places, he happened to stay at a temple of the Tattvavadi followers of Sri Madhvacharya.
There, he became fluent in his understanding of the tattvavada-siddhanta, that is, the philosophical and theological conclusions of the followers of Madhva. After this, he took sannyasa, and preached the tattvavada-siddhanta very vigourously throughout the length and breadth of India.
As he wandered from one place to the next, he gradually came to Jagannatha Puri. There he remained and preached for a few days. At that time, he chanced to meet one of the foremost disciples of Sri Rasikananda Deva, Pandit Sri Radha-Damodara, with whom he discussed devotional principles. At that time, Srimad Radha-Damodara deva Goswami instructed Baladeva on the subject of Sri Gourasundara's pastimes of mercy and His teachings on Gaudiya Vaishanva siddhanta to Sarvabhauma Bhattacharya.
After hearing the divine wisdom spoken by Sri Radha-Damodara Goswami, Baladeva's heart was deeply moved. After a few days of hearing from him, he accepted initiation into the Radha-Krishna mantra, and began studying the Sat-Sandarbhas of Jiva Goswami at the holy feet of his gurudeva, Radha-Damodara Goswami.
Takes Shelter of Visvanatha
After a short time, Baladeva became expert in the Gaudiya Vaishanva siddhanta. After staying with Radha-Damodara Goswami for some time, he was ordered to further his studies in Gaudiya Vaishnavism by going to Vrndavan and taking shelter at the holy feet of Vishvanatha Cakravarti Thakura.
After first visiting Nabadwipa, he soon arrived in Vrndavan. Sri Visvanatha Chakravarti Thakur (Sri Harivallabha dasa), was very happy to see Baladeva's submission, modesty, learning, and renunciation. From that day forward, for some time, he kept Baladeva by his side and taught him the acintya-bheda-abheda philosophy of Sri Caitanya and many other important siddhantas related to the Gaudiya Vaishnava conception of Krsna-bhakti. From this point on, Sri Baladeva's life and soul was fully dedicated to the theistic conception of the Gaudiya Sampradaya. His mind was fixed on this, and with one-pointed determination, he now began preaching this line to the exclusion of all others.
Debate on Sampradayas
One day, in Jaipur, in the royal court, the Ramanuja sampradaya began arguing a case in connection with the Gaudiya sampradaya. They informed the king that the Gaudiya sampradaya had no commentary on the most important revealed scripture of Vedic religion-Vedanta; therefore they had no siddhanta and no real sampradaya, or school. As a consequence they should give up their service of the deities of Govinda and Gopinatha, and entrust with those who were bona fide members of a genuine sampradaya.
At that time, the king of Jaipur was a follower of the Gaudiya sampradaya. He immediately sent word of the controversy by messenger to Vishwanatha Cakravarti Thakur in Vrndavan, wanting to know if the Gaudiya sampradaya actually did have any commentary on the Vedanta. If there was, the king wanted that the commentary be sent immediately to Jaipur to satisfy the scrutiny of the pandits from the Ramanuja Sampradaya.
At this time, Sri Vishvanatha Chakravarti was very old and infirm. It was impossible for him to make the arduous journey to Jaipur. He sent his student and disciple, Sri Baladeva, in his place. Baladeva Vidyabhusana was an expert scholar in all the important scriptures. In the midst of a huge assembly of pandits from the Ramanuja sampradaya, Baladeva challenged them all to argue with him in scholarly debate. A long, and hard-fought debate took place, with tumultuous arguing from the Ramanuja school. Still, none of them could stand before his conclusive statements, keen scholarship, and penetrating intellect. Baladeva argued that the founder of the Gaudiya Sampradaya, Sri Caitanya Mahaprabhu established the Srimad-Bhagavatam as the topmost commentary on Vedanta.
The Bhagavatam itself claims that it is bhashyanam brahma-sutranam, the natural commentary on Vedanta. This is confirmed on the basis of evidence given by Jiva Goswami in his Sat Sandarbha. Therefore, the Gaudiya sampradaya has chosen to accept Srimad-Bhagavatam as the original commentary on Vedanta, and sees no need for a separate commentary.
At that point, the pandits from the Ramanuja sampradaya shouted: "He admits that there is no commentary! They have no commentary!" Having no other recourse, Sri Baladeva Vidyabhusana promised to show them the Gaudiya commentary on Vedanta within a few days. The pandits were astonished to think that such a thing existed. They were suspicious that this might be some kind of trick, but were silenced for the time being.
Govinda Deity Appears in Dream
Very troubled within his mind, Sri Baladeva Vidyabhusana went to the temple of Sri Govinda, the deity of Rupa Goswami. After offering his eight-fold obeisances before the deity, he related everything that had taken place.
That night in a dream, Sri Govinda told him, "You must compose the commentary. That commentary will be personally sanctioned by me. No one will be able to find any fault in it."
Seeing this in his dream, Baladeva became very happy, and his heart was full of strength, ready for the task at hand. After this, he meditated on the lotus feet of Govinda and began writing his commentary. Within a few days it was completed. This commentary became known as the Govinda Bhashya commentary on Vedanta.
In an addendum appended to the Govinda Bhashya, after it was published, Sri Baladeva has written, 'vidyarupam bhushanam ye pradaya, khatim nitye teno yo mamudarah, Sri govinda-svapna-nirdishtha bhashye, radhabandhurangah sa jiyat.' "May Sri Govinda be all glorious. By his mercy, He revealed this commentary to me in a dream. The commentary revealed by Him is especially appreciated by the highly learned, and as a result of this I have been given the name Vidyabhushana, but it is Sri Govinda who deserves all credit. May that Sri Govinda who is the most dear life and soul of Sri Radhika, be all-victorious."
Victory over Ramanujya=
With the Govinda Bhashya commentary in hand, Baladeva Vidyabhushana arrived at the assembly hall of the king, where the pandits were waiting for him. When he showed them his commentary, they were speechless. The Gaudiya sampradaya was proclaimed victorious. The king and all the Gaudiya Vaishnavas were supremely happy. At that time the pandits gave Sri Baladeva the name 'Vidyabhushana,' or one whose ornament is knowledge, in honor of his great scholarship. The year was 1628, Shaka era. From the day forward, the king of Jaipur decreed, everyone would attend the aroti of Sri Govinda, the deity beloved by the Gaudiya Vaishnavas, who was ultimately responsible for such a wonderful commentary on Vedanta.
The Ramanujya pandits, falling under the influence of Sri Baladeva Vidyabhusana, accepted him as their acharya and wanted to become his disciples. With great humility, Baladeva Vidyabhushana refused, explaining that there are four sampradayas, among which the Sri Sampradaya is a genuine school that preaches servitude to God as the best religious process. By advancing the views of the Gaudiya sampradaya, he meant no disrespect to the Sri sampradaya. To insult the Sri sampradaya would be a great offense, he said.
Sripad Baladeva Vidyabhushana returned from Jaipur to Vrndavana carrying the message of his victory. Upon returning, he submitted to the lotus feet of Sri Vishvanatha Chakravarti Thakura and told him the news. All the visiting Vaishnavas and the residents of Vrndavan were delighted and Vishvanatha Chakravarti Thakura bestowed his blessings upon Baladeva Vidyabhusana.
After this, Baladeva Vidyabhusana began writing a commentary on the Sat Sandarbha. Soon Vishvanatha Chakravarti Thakura passed away, and the Vaishnava community felt as if a great beacon of divine light had been extinguished. At that time, Sri Baladeva Vidyabhusana became regarded among the Vaishnava community as the keeper of the flame, the leader among those who understood the teachings of Sri Caitanya.
Sri Baladeva Vidyabhusana had two superexcellent disciples who were perfected souls. Their names were Sri Uddhava Dasa and Sri Nandana Mishra.
Writings:
- His commentary on Vedanta called the Govinda-bhashya;
- The 'jewel of conclusions' or Siddhanta Ratna; Sahitya Kaumudi;
- A summary of Vedanta philosophy known as Vedanta Syamantaka;
- The 'jewel of factual principles' (outline the nine principles held in common by both the Madhva and Chaitanya schools) known as Prameya Ratnavali;
- A summary of Gaudiya Vaishnava principles called the Siddhanta Darpana;
- The Kavya Kaustubha (a book of selected Sanskrit verses for Vaishnavas);
- Aishvarya Kadambini;
- Vyakarana Kaumudi (a book on grammar);
- Padakaustubha (selected prayers);
- Commentaries on important Upanishads beginning with the Isha Upanishad and including the Gopala Tapani Upanishad;
- Commentary on Bhagavad-gita known as Gitabhushana Bhashya;
- Commentaries on: Vishnu-Sahasra-nama, Srimad-Bhagavatam (Vaishnava-nandini-tika), Jiva Goswami's Tattva-Sandarbha, Rupa Goswami's Stavamala, Nata-chandrika, Jayadeva Goswami's Chandraloka, his own Sahitya Kaumudi, Laghu-bhagavatamrita, Nataka-Chandrika, and Shyamananda Shataka.
More Prayers and Quotes: Srila Baladeva Vidyabhusana
Sri Baladeva Vidyabhusana disappeared in the Christian year 1768.