LIFE SKETCH OF SRILA BALADEVA VIDYABHUSANA PRABHUPADA
Srila Baladeva Vidyabhusana Prabhupada, compiler of Govinda Bhashya – the Gaudia commentary of Vedanta Sutra- has a unique place among the Vaishnavas. When the Gaudia tradition’s very existence was questioned, Srila Baladeva Vidyabhusana prabhupada had emerged as the savior. Notwithstanding this exalted achievement and the fact that Srila Baladeva Vidyabhusana Prabhupada stayed for close to sixty years in Vrindavan- the then heartland of Gaudia Vaishnavas- at Sri Radha Shyamsundar Temple, a big void still persist about his life. This small treatise will attempt to fill some of the gaps.
Sri Shyamananda Prakash, written by Srila Krishna Charan Das, describes that Sri Shyamananda Prabhu had prophesied the birth of Srila Baladeva Vidyabhusana Prabhupada. Once, on a preaching expedition to Orissa to spread Lord Sri Krishna Chaitanya Mahaprabhu’s message, Sri Shyamananda Prabhu reached Remuna. After reinstalling Sri Kshirachora Gopinath deities and restabilizing their worship, he moved further to the place where Srila Sridhar Swami, respected commentator of Srimad Bhagwatam had appeared.From there he came to Gaurdanda and In ecstasy, he started rolling on the ground and started invoking loudly “Baladeva…Baladeva…Baladeva…” Nobody could then understand purpose of this strange behavior. Sri Shyamananda Prakash (10/11) describes this incident-
Baladeva Naam Teen baar uchcharila I
Mahaprabhu jaichhe Narottame prakashila II
Meaning:- Lord Sri Krishna Chaitanya Mahaprabhu had foretold appearance of Srila Narottam Thakura. Similarly, by loudly invoking Baladeva thrice, Sri Shyamananda Prabhu Predicted appearance of Sri Baladeva Vidyabhusana Prabhupada.
On this call of Sri Shyamananda Prabhu, Srila Baladeva Vidyabhusana Prabhupada had appeared on the first lunar day of the bright fortnight of Agrahayan at the village Athantarnear Remuna in Baleswar district of Orissa in the year 1678 AD in a high Brahmin family. Not much information is available about his parents or his early childhood.
After completing early schooling in the village, he moved to other side of Chilka lake for higher education. He studied Grammar, Logic, Vedas etc under the guidance of very learned & respected scholars. However, not all these studies could quench his insatiable thirst for higher knowledge. He then moved to Karnataka, took initiation in Madhva sampradaya and started studying Vedanta. In between, he accepted the renounced order in the same tradition.
Completing the higher studies, a confident Sri Baladeva developed desire to defeat all the other scholars of Vedanta in debate. His ambition was to become, so-called Digvijayi pandit or the greatest exponent of Vedanta in the world. He started moving to other parts of the land of Bharat (India) to confront with other scholars.
He reached to Nilachal dham and defeated all the leading exponents of Vedanta in debate. He then visited Kunja Math, the first residence of Lord Sri Krishna Chaitanya Mahaprabhu in Sridham Puri, where Sri Shyamananda Prabhu too had stayed later. He met there the then in charge of Kunja Math Sri Radha Damodar who was Brahmin and originally an inhabitant of Kanyakubja. Immensely impressed by the knowledge and vision of Sri Radha Damodar, Sri Baladeva Vidyabhusana started learning Sat Sandarbh from him.
The depth, vision and scholarly presentations of Satsandarbh impressed Srila Baladeva more than anything he had learned before. He now had no doubt in his mind about superiority of doctrine of Gaudia Vaishnavas as propagated by Lord Sri Krishna Chaitanya Mahaprabhu. Eventually, Sri Baladeva accepted initiation from Sri Radha Damodar who was in linage of Sri Shyamananda Prabhu- also called Sri Sri Shyamanandi tradition. Sri Baladeva clearly and lucidly explained this linage at the commencement of his commentary of Sri Shyamananda Satakam, originally authored by Sri Chaitanyavatar Rasikananda Prabhu and repeated the same in the concluding part of “Sahitya Kaumudi”-
Anandyati Shyamam Rasikan,Nayanani cha swadhamani yah I
Vismapaka Damodar Lilohavatu nah sa Govindah II
Meaning:- Let Sri Govindaji who pleased Shyamaji by providing her the anklet, assume the role of acharya and protect me in his abode, through the disciple succession of Sri Shyamananda Deva, Sri Rasikananda Deva, Sri Nayanananda Deva along with my spiritual master Srila Radha Damodar.
At the beginning of Chhandah Kaustuva, he had written-
Archita Nayananando Radha Damodaro Gururjiyat I
Vivrinomi yasya kripaya chhandahKaushtuvamaham mitavak II
Meaning:- All glories to my spiritual master Srila Radha Damodar, who worships the grand spiritual master Sri Nayanananda Deva and on whose blessings this Chhandah Kaustuva is being compiled.
Apart from the above one, on the concluding part of commentary on Chhandah Kaustuva, he wrote-
Sri Radha Damodar shishyo Vidyabhusano namna I
Chhandah Kaustvah shastre bhashyamidam samprati vyadadhat II
Meaning:-Baladeva Vidyabhusana, disciple of Srila Radha Damodar, has just completed commentary on Chhandah Kaustuva.
Above statements define spiritual linage of Srila Baladeva Vidyabhusana Prabhupada as follows-
(1) Sri Sri Krishna Chaitanya Mahaprabhu → (2) Srila Gauridas Pandit Thakura → (3) Srila Hridaya Chaitanya Adhikari Thakura → (4) Sri Shyamananda Prabhu → (5) Sri Rasikananda Prabhu → (6) Sri Nayanananda Deva Goswami Prabhupada → (7) Sri Radha Damodar Prabhupad → (8) Srila Baladeva Vidyabhusana Prabhupada
Sri Baladeva Vidyabhusana received the name “Ekanti Govinda Das” after getting initiation from Sri Radha Damodar. He then moved to Sridham Vrindavan to stay at Sri Sri RadhaShyamsundar Temple originally established by Sri Shyamananda Prabhu and situated at Sevakunj. It is widely believed that around this time he studied Bhakti Shastra from Sri Pitambar Das and Srimad Bhagwatam from Srila Vishvnath Chakravarty Thakur respectively.
Aurangzeb, the intolerant sunny Muslim, was then emperor of India. The glories of the Temples of Vrindavan were already spread in all the directions of the land of India. Enraged with envy, he sent a huge army in the year 1669 AD, to destroy these temples of Vrindavan along with their deities. As good fortunes have it, the authorities of these temples received this information in advance.
The priests’ removed the deities of Sri Sri Radha Govindaji -the most prestigious Vrindavan temple of the time- from the main temple and took them first to Radha Kund & thereafter to Kamyavan. Eventually, the Lord along with his consort were handed over to the safe custody of Shri Ramsingh, the eldest son of the King of Jaipur, Maharaj Mirza Jaisingh the First.
Their Lordships stayed from 1691 AD to 1707 AD at Govindapura situated about 5 kosh (about 15 km) away from the then capital Ambar of Jaipur State. Thereafter at Ambar from 1714 AD and eventually moved to Jaipur in 1717 AD to bless a place called Suryamahal situated opposite Chandramahal - the palace of the King of Jaipur. The priests, who were originally serving the deities at Vrindavan, continued their seva at Govindpura, Ambar as well as Jaipur. These priests were Gaudia Vaishnava Brahmins of Bengali origin and continued their seva as was carried out at Sridham Vrindavan. Sri Radha Govindaji was under the custody of the Royal family of Jaipur who were meticulously arranging for their regular seva.
Mahants of Sri Ramanandi sect of Shri Sampradaya also had immense influence on the Royal family. Galta, situated about one kosh from Jaipur, was the sect’s GADDI (or the head quarter). The sect got its name from Shri Ramanand Swami (an exalted spiritual personality of his time). In course of time, attracting Shri Vaishnavas to its fold, it became a well-known centre of Shri Sampradaya. Mahant Krishnadas was the immediate successor of Ramanand Swami. During the time of Krishnadas, this gaddi got associated with the Royal family, when Prithviraj -an ancestor of the then Royal family- was the king of Ambar.
Another disciple of Ramanand Swami was Surkuranand. His tenth descendent was Balananda Swami, a very powerful personality and contemporary of Sawai Jaisingh II, the king of Jaipur. Forcible conversion of Hindus to Islam was widely prevalent. Non-acceptance of this meant a brutal and painful death. At that time, showing large foresight, Balananda Swami brought all the Vaishnavas together. He made every Sampradayas to form a so-called, Akhara, whose avowed purpose was to protect other adherents. He initiated the entire army of Sawai Jaisingh II into Vashnavism and made them into a separate Akhara to protect the Vaishnavas in general. He visited Prayag and other holy places in the year 1702 AD to bring Vaishnavas together with the intention of protecting them from Muslim onslaught. All these laudable activities earned immense respect to him from the King of Jaipur.
Balananda Swami and the then mahant of Galta informed the Maharaja that Gaudias do not belong to any of the four recognized Vaishnava Sampradaya. It is improper for Gaudia Vaishnava Brahmins to worship Sri Radha Govindaji. They recommended removing the deity of Srimati Radharani, placed on the left of Sri Govindaji. Their further advice was that Sri Narayan- whom they considered, as the avatari (predecessor) of Sri Govindaji- should get precedence over other deities in order of worship. The Brahmins, serving Sri Govindaji, were asked to stop their seva until they produce evidence of belonging to any authentic Vaishnava Sampradaya.
In support of this advice, they quoted the, so-called, sloka of Padma Purana, which figures neither in Padma Purana nor any of Vyasdeva’s authentic work -
“Sampradaya vihina ye mantraste viphala matah I
Ata kalou bhavisyanti chatvarah sampradayinah II
Shri-Brahma-Rudra-Sanaka vaishnavah kshiti pabanah I
Chatvaraste kalou bhabya hutkale purusottamat II
Ramanujam Shrih Svichakre Madhvacharyam chaturmukhah I
Shrivisnuswaminam Rudrah Nimbadityam chatuhsanah II”
Meaning:-Mantra, not received through authentic sampradaya is worthless. Vaishnavas will belong to four Sampradayas in Kaliyuga. Shri, Bramha, Rudra and Sanak will purify the land. Shri Ramanuja will be acharya of Shree Sampradaya, Shri Madhvacharya of Bramha Sampradaya, Shri Vishnu Swami of Rudra Sampradaya and Sri Nimbark will be acharya of Sanak Sampradaya.
Another authentic book on Vaishnava Tradition is “Bhakta Maal” compiled by Sri Nabhadasji (Fourth descendent of Shri Ramanand Swami) does indicate four Vaishnava Sampradayas by calling Sri Ramanuja a Desire Tree, Sri Vishnuswami a ship that can aid to cross the ocean of material world, Sri Madhvacharya a Cloud and equates Sri Nimbarka with sun. The stanza describing these comparisons, however, is absent in older versions of the book. It is more likely that this stanza is added later to establish the conception of four sampradaya in kaliyuga.
This, so called, opinion is so widely prevalent that one is automatically presumed a non-Vaishnava if he or she is not relate to any of these four sampradayas.
Denial of seva of Sri Radha Govindaji to Gaudiya Vaishnava Bengali Brahmins-whose ancestors were performing the same seva for hundreds of years-had let a tornado out. The King of Jaipur was in a dilemma and Gaudia Vaishnavas of Vrindavan were widely agitated with the situation at Jaipur.
Showing a great far sight, the King kept the decision of Balananda Swami in abeyance and ordered to decide the matter through a religious debate in which scholars of all the four Vaishnava Sampradayas along with Gaudias should participate.
In Vrindavan, everybody realized that the decision at Jaipur will bestow recognition or otherwise to the followers of Lord Sri Krishna Chaitanya Mahaprabhu (or, Gaudias) as Vaishnavas. Srila Vishvnath Chakravarty was the foremost interpreter of Mahaprabhu’s teachings or their savior at that point of time. Everybody- be a Goswami, Mahant, Scholar or common folk- rushed to him for help & guidance. Srila Chakravartypad was very old and his health would not permit him to travel right up to Jaipur. He strongly recommended sending Srila Baladeva Vidyabhusana Prabhupada-the Digvijayi Pandit (the one who has conquered all the scholars of the world). It was further decided in the congregation that Shri Krishnadevacharya, foremost disciple of Shrila Chakravartipada should accompany Sri Baladeva along with a few more scholars.
Srila Baldeva immediately rushed a letter to Sripat Gopiballavpur to Sri Brajajanananda Deva Goswami Prabhupada- eldest son of his grand spiritual Master and the then Mahant of the Shyamanandi line of Gaudia Vaishnavas- informing him about the then position of Gaudia Vaishnava Sampradaya at Jaipur & Vrindavan and sought his blessings.
Srila Baladeva Vidyabhusana Prabhupada left Vrindavan and reached Jaipur. He immediately went to Galta to attend the debate. Welcoming Srila Baladeva, the participants of other Sampradaya took a solemn vow before the King of Jaipur that if, from acceptable sastric injunctions, Srila Baladeva could prove Gaudia Sampradaya as authentic Vaishnava Sampradaya, they all will become his disciple. The debate started after this formal declaration.
The opponents quoted from the vast Vedic literature to support their conviction that Gaudias are not authentic Vaishnavas. Srila Baladeva convincingly refuted them all. He quoted extensively from Vedas, Vedanta Sutras, Upanishads, Srimad Bhagwatam and other Puranas, Uppuranas, other Vedic injunctions to support of the doctrine of Lord Sri Krishna Chaitanya Mahaprabhu. Seeing all their arguments getting torn apart and Srila Baladeva convincingly proving his point, the opponents finally put forward, what they considered, irrefutable evidence against Gaudia Sampradaya.
Every authentic Sampradaya, they said in unison, had its own commentary of Vedanta Sutra to support their respective philosophy. Gaudia Sampradaya do not have one. How can, therefore, Gaudia be recognized as a separate Sampradaya?
Srila Baladeva informed them that Lord Sri Krishna Chaitanya Mahaprabhu- the Founder of Gaudia Sampradaya, considered Srimad Bhagwatam as the natural commentary of the Vedanta Sutra. Further, the same author Srila Vyasdeva had compiled both these monumental books. Srila Sanatan Goswami, Srila Roop Goswami, Srila Jiva Goswami, Srila Gopal Bhatta Goswami and others were empowered by Lord Sri Krishna Chaitanya Mahaprabhu Mahaprabhu to explain the details of the philosophy of Achintya bhed abhed to people in general. Srila Jiva Goswami did it brilliantly in Sat Sandarbhas. However, in deference to Lord Sri Krishna Chaitanya Mahaprabhu’s views, they all refrained from writing a direct commentary on Vedanta Sutra.
Declining the argument, the scholars of other Four Sampradaya said that Srimad Bhagwatam predates Lord Sri Krishna Chaitanya Mahaprabhu –the Founder of Gaudia Sampradaya. It is the sacred book for all the Vaishnavas and cannot confine only to Gaudia Sampradaya. Traditionally, a sampradaya can be recognized only after it has own commentary of Shruti, Smriti and Nyaya conforming to its unique philosophy which must be acceptable to scholars. Seeing no way out, Srila Baladeva agreed to produce the desired commentaries.
To appreciate the complexities involved, it is worth remembering that Srila Ramanuacharya, pre-eminent scholarly stalwart of Shri Sampradaya, had to travel for months together to thousands of Kilometers on foot, from Srirangam in deep south (Tamilnadu) to Kashmir in extreme north, along with his scholarly disciple Kuresh, to collect appropriate background/supporting material to compile his masterpiece “Sri Bhashya”- the authorized commentary of Vedanta Sutra propagating, so-called, Vishist Advaitwad siddhant. Contrast was that only a fortnight was the time allotted to Srila Baladeva to accomplish the task of writing these commentaries.