BRAHMA-SUTRA

Bhagavad-gita As It Is

BG Preface and Introduction

BG Introduction: Unless one is awakened to this position of questioning his suffering, unless he
realizes that he doesn't want suffering but rather wants to make a solution to all suffering, then one
is not to be considered a perfect human being. Humanity begins when this sort of inquiry is
awakened in one's mind. In the Brahma-sūtra this inquiry is called brahma jijñāsā. Athāto brahma
jijñāsā. Every activity of the human being is to be considered a failure unless he inquires about the
nature of the Absolute. Therefore those who begin to question why they are suffering or where they
came from and where they shall go after death are proper students for understanding Bhagavad-gītā.

BG Introduction: It is also explained in the Gītā that impersonal Brahman is also subordinate to the
complete Supreme Person (brahmaṇo hi pratiṣṭhāham). Brahman is more explicitly explained in the
Brahma-sūtra to be like the rays of the sunshine. The impersonal Brahman is the shining rays of the
Supreme Personality of Godhead. Impersonal Brahman is incomplete realization of the absolute
whole, and so also is the conception of Paramātmā. In the Fifteenth Chapter it shall be seen that the
Supreme Personality of Godhead, Puruṣottama, is above both impersonal Brahman and the partial
realization of Paramātmā.

BG Chapters 13 - 18

BG 13.5, Purport: The Vedānta-sūtra also describes the Supreme by saying, ānanda-mayo 'bhyāsāt:
the Supreme Personality of Godhead is by nature full of joy. To enjoy His transcendental bliss, He
expands into vijñāna-maya, prāṇa-maya, jñāna-maya and anna-maya. In the field of activities the
living entity is considered to be the enjoyer, and different from him is the ānanda-maya. That means
that if the living entity decides to enjoy in dovetailing himself with the ānanda-maya, then he
becomes perfect. This is the real picture of the Supreme Lord as the supreme knower of the field, the
living entity as the subordinate knower, and the nature of the field of activities. One has to search for
this truth in the Vedānta-sūtra, or Brahma-sūtra.

BG 13.5, Purport: It is mentioned here that the codes of the Brahma-sūtra are very nicely arranged
according to cause and effect. Some of the sūtras, or aphorisms, are na viyad aśruteḥ (2.3.2), nātmā
śruteḥ (2.3.18), and parāt tu tac-chruteḥ (2.3.40). The first aphorism indicates the field of activities,
the second indicates the living entity, and the third indicates the Supreme Lord, the summum bonum
among all the manifestations of various entities.

BG 18.1, Purport: The third part of Bhagavad-gītā has shown that devotional service, and nothing
else, is the ultimate purpose of life. This has been established by citing past ācāryas and the Brahma-
sūtra, the Vedānta-sūtra. Certain impersonalists consider themselves to have a monopoly on the
knowledge of Vedānta-sūtra, but actually the Vedānta-sūtra is meant for understanding devotional
service, for the Lord Himself is the composer of the Vedānta-sūtra and He is its knower. That is
described in the Fifteenth Chapter. In every scripture, every Veda, devotional service is the objective.
That is explained in Bhagavad-gītā.

Srimad-Bhagavatam

SB Canto 1
SB 1.1.1, Purport: The history of the Śrīmad-Bhāgavatam is also very glorious. It was compiled by Śrī
Vyāsadeva after he had attained maturity in transcendental knowledge. He wrote this under the
instructions of Śrī Nāradajī, his spiritual master. Vyāsadeva compiled all Vedic literatures, containing
the four divisions of the Vedas, the Vedānta-sūtras (or the Brahma-sūtras), the Purāṇas, the
Mahābhārata, and so on. But nevertheless he was not satisfied. His dissatisfaction was observed by
his spiritual master, and thus Nārada advised him to write on the transcendental activities of Lord Śrī
Kṛṣṇa. These transcendental activities are described specifically in the Tenth Canto of this work. But,
in order to reach to the very substance, one must proceed gradually by developing knowledge of the
categories.

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.

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.

SB 1.2.3, Purport: Out of hundreds of thousands of karmīs, only a few may feel tired of material
engagement and desire to get out of the labyrinth. Such intelligent persons are called jñānīs. The
Vedānta-sūtra is directed to such jñānīs. But Śrīla Vyāsadeva, being the incarnation of the Supreme
Lord, could foresee the misuse of the Vedānta-sūtra by unscrupulous men, and, therefore, he
personally supplemented the Vedānta-sūtra with the Bhāgavata Purāṇa. It is clearly said that this
Bhāgavatam is the original commentary on the Brahma-sūtras. Śrīla Vyāsadeva also instructed the
Bhāgavatam to his own son, Śrīla Śukadeva Gosvāmī, who was already at the liberated stage of
transcendence. Śrīla Śukadeva realized it personally and then explained it. By the mercy of Śrīla
Śukadeva, the Bhāgavata-vedānta-sūtra is available for all those sincere souls who want to get out of
material existence.

SB 1.5.4, Purport: The Vedānta-sūtra, or Brahma-sūtra, compiled by Śrī Vyāsadeva is the full
deliberation of the impersonal absolute feature, and it is accepted as the most exalted philosophical
exposition in the world. It covers the subject of eternity, and the methods are scholarly. So there
cannot be any doubt about the transcendental scholarship of Vyāsadeva.

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.
SB 1.9.6-7, Purport: Bādarāyaṇa (Vyāsadeva): He is known as Kṛṣṇa, Kṛṣṇa-dvaipāyana, Dvaipāyana,
Satyavatī-suta, Pārāśarya, Parāśarātmaja, Bādarāyaṇa, Vedavyāsa, etc. He was the son of Mahāmuni
Parāśara in the womb of Satyavatī prior to her betrothal with Mahārāja Śantanu, the father of the
great general Grandfather Bhīṣmadeva. He is a powerful incarnation of Nārāyaṇa, and he broadcasts
the Vedic wisdom to the world. As such, Vyāsadeva is offered respects before one chants the Vedic
literature, especially the Purāṇas. Śukadeva Gosvāmī was his son, and ṛṣis like Vaiśampāyana were his
disciples for different branches of the Vedas. He is the author of the great epic Mahābhārata and the
great transcendental literature Bhāgavatam. The Brahma-sūtras—the Vedānta-sūtras, or Bādarāyaṇa-
sūtras—were compiled by him. Amongst sages he is the most respected author by dint of severe
penances. When he wanted to record the great epic Mahābhārata for the welfare of all people in the
age of Kali, he was feeling the necessity of a powerful writer who could take up his dictation. By the
order of Brahmājī, Śrī Gaṇeśajī took up the charge of noting down the dictation on the condition that
Vyāsadeva would not stop dictation for a moment. The Mahābhārata was thus compiled by the joint
endeavor of Vyāsa and Gaṇeśa.

SB Canto 2

SB 2.1.8, Purport: 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.

SB 2.5.24, Purport: The self-centered impersonalist, without a clear conception of the Personality of
Godhead, concludes in his own way that the Personality of Godhead takes a material shape from His
original impersonal spiritual existence for a particular mission. And this misleading conception of the
Supreme Lord by the self-centered impersonalist continues, even though he is seen to be very
interested in the Vedic literatures such as the Brahma-sūtras and other highly intellectual sources of
knowledge.

SB Canto 5

SB 5.12.8, Purport: In the Brahma-sūtra it is said: tad-ananyatvam ārabhambhaṇa-śabdādibhyaḥ

(2.1.14). This cosmic manifestation is a mixture of matter and spirit, but the cause is the Supreme
Brahman, the Supreme Personality of Godhead. Therefore in Śrīmad-Bhāgavatam (1.5.20) it is said:
idaṁ hi viśvaṁ bhagavān ivetaraḥ. The entire cosmic manifestation is but a transformation of the
energy of the Supreme Personality of Godhead, but because of illusion, no one can appreciate that
God is nondifferent from the material world.

SB Canto 6

SB 6.8.19, Purport: This verse mentions various incarnations of the Supreme Personality of Godhead
who appear for various purposes. Śrīla Vyāsadeva, Mahāmuni, compiled the Vedic literature for the
benefit of all human society. If one wants to be protected from the reactions of ignorance even in
this age of Kali, one may consult the books left by Śrīla Vyāsadeva, Upaniṣads, Vedānta-sūtra
(Brahma-sūtra), Mahābhārata, Śrīmad-Bhāgavatam Mahā-Purāṇa (Vyāsadeva's commentary on the
Brahma-sūtra) and the other seventeen Purāṇas. Only by the mercy of Śrīla Vyāsadeva do we have so
many volumes of transcendental knowledge to save us from the clutches of ignorance.

SB Canto 10.1 to 10.13

SB 10.11.57, Purport: The purpose of human life is indicated in the Brahma-sūtra: athāto brahma
jijñāsā. To make one's life perfect—in the past, present and future—one must learn about Brahman.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 5.41, Purport: Because there is no logic to explain how things happen in the realm of spirit,
the Lord is sometimes described as being beyond the range of experience. But if we simply accept
the Lord's inconceivability, we can then adjust all things in Him. Nondevotees cannot understand the
Lord's inconceivable energy, and consequently for them it is said that He is beyond the range of
conceivable expression. The author of the Brahma-sūtras accepts this fact and says, śrutes tu śabda-
mūlatvāt: the Supreme Personality of Godhead, being inconceivable to an ordinary man, can be
understood only through the evidence of the Vedic injunctions.

CC Adi 7.41, Purport: Although they are lacking the knowledge of Vedānta presented by the Supreme
Personality of Godhead in the transcendental form of Śrīmad-Bhāgavatam, the Māyāvādīs are very
proud of their study. Foreseeing the bad effects of their presenting Vedānta philosophy in a
perverted way, Śrīla Vyāsadeva compiled Śrīmad-Bhāgavatam as a commentary on the Vedānta-
sūtra. Śrīmad-Bhāgavatam is bhāṣyo ’yaṁ brahma-sūtrāṇām; in other words, all the Vedānta
philosophy in the aphorisms of the Brahma-sūtra is thoroughly described in the pages of Śrīmad-
Bhāgavatam. Thus the factual propounder of Vedānta philosophy is a Kṛṣṇa conscious person who
always engages in reading and understanding the Bhagavad-gītā and Śrīmad-Bhāgavatam and
teaching the purport of these books to the entire world.

CC Adi 7.106, Purport: The Vedānta-sūtra, which consists of aphorisms revealing the method of
understanding Vedic knowledge, is the concise form of all Vedic knowledge. It begins with the words
athāto brahma jijñāsā: "Now is the time to inquire about the Absolute Truth." The human form of life
is especially meant for this purpose, and therefore the Vedānta-sūtra very concisely explains the
human mission. This is confirmed by the words of the Vāyu and Skanda Purāṇas, which define a sūtra
as follows:

alpākṣaram asandigdhaṁ sāra-vat viśvato-mukham

astobham anavadyaṁ ca sūtraṁ sūtra-vido viduḥ

"A sūtra is a compilation of aphorisms that expresses the essence of all knowledge in a minimum of
words. It must be universally applicable and faultless in its linguistic presentation." Anyone familiar
with such sūtras must be aware of the Vedānta-sūtra, which is well known among scholars by the
following additional names: (1) Brahma-sūtra, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5)
Uttara-mīmāṁsā and (6) Vedānta-darśana.

CC Adi 7.106, Purport: According to learned scholars, there are three different sources of knowledge,
which are called prasthāna-traya. According to these scholars, Vedānta is one of such sources, for it
presents Vedic knowledge on the basis of logic and sound arguments. In the Bhagavad-gītā (13.5) the
Lord says, brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ: "Understanding of the ultimate goal of
life is ascertained in the Brahma-sūtra by legitimate logic and argument concerning cause and
effect." Therefore the Vedānta-sūtra is known as nyāya-prasthāna, the Upaniṣads are known as śruti-
prasthāna, and the Gītā, Mahābhārata and Purāṇas are known as smṛti-prasthāna. All scientific
knowledge of transcendence must be supported by śruti, smṛti and a sound logical basis.

CC Adi 7.108, Translation: "The Absolute Truth is described in the Upaniṣads and Brahma-sūtra, but
one must understand the verses as they are. That is the supreme glory in understanding."

CC Adi 7.108, Purport: Here Śrī Caitanya Mahāprabhu confirms that all Vedic literatures, including the
Upaniṣads, Brahma-sūtra and others, whether śruti, smṛti or nyāya, must be understood according to
their original statements. To describe the direct meaning of the Vedic literatures is glorious, but to
describe them in one's own way, using imperfect senses and imperfect knowledge, is a disastrous
blunder. Śrī Caitanya Mahāprabhu fully deprecated the attempt to describe the Vedas in this way.

CC Adi 7.121, Purport: In the Brahma-sūtra, Second Chapter, the first aphorism is as follows: tad-
ananyatvam ārambhaṇa-śabdādibhyaḥ. Commenting on this sūtra in his Śārīraka-bhāṣya,
Śaṅkarācārya has introduced the statement vācārambhaṇaṁ vikāro nāmadheyam from the
Chāndogya Upaniṣad (6.1.4) to try to prove that acceptance of the transformation of the energy of
the Supreme Lord is faulty. He has tried to defy this transformation of energy in a misguided way,
which will be explained later. Since his conception of God is impersonal, he does not believe that the
entire cosmic manifestation is a transformation of the energies of the Lord, for as soon as one
accepts the various energies of the Absolute Truth, one must immediately accept the Absolute Truth
to be personal, not impersonal.

CC Adi 7.146, Purport: After executing such prescribed duties, when one attains the highest goal of
life, love of Godhead, he achieves prayojana-siddhi, or the fulfillment of his human mission. In the
Brahma-sūtra, or Vedānta-sūtra, these subjects are very carefully explained. Therefore one who does
not understand the Vedānta-sūtra in terms of these principles is simply wasting his time.

CC Madhya-lila

CC Madhya 6.120, Purport: The Vedānta- or Brahma-sūtra, written by Śrīla Vyāsadeva, is a book
studied by all advanced spiritual students, especially by the sannyāsīs of all religious communities
(sampradāyas). The sannyāsīs must read the Vedānta-sūtra to establish their final conclusions
concerning Vedic knowledge.

CC Madhya 6.127, Purport: Śrī Caitanya Mahāprabhu approved of a sannyāsī’s reading the Vedānta-
sūtra, or Brahma-sūtra, but He did not approve the Śārīraka commentary of Śaṅkarācārya. Indeed, He
said elsewhere, māyāvādi-bhāṣya śunile haya sarva-nāśa: (CC Madhya 6.169) "If one hears the
Śārīraka-bhāṣya of Śaṅkarācārya, he is doomed." Thus a sannyāsī, a transcendentalist, must read the
Vedānta-sūtra regularly, but he should not read the Śārīraka-bhāṣya. This is the conclusion of Śrī
Caitanya Mahāprabhu. The real commentary on the Vedānta-sūtra is Śrīmad-Bhāgavatam. Artho ’yaṁ
brahma-sūtrānām: Śrīmad-Bhāgavatam is the original commentary on the Vedānta-sūtra, written by
the author himself, Śrīla Vyāsadeva.

CC Madhya 6.132, Translation and Purport: "You do not explain the direct meaning of the Brahma-
sūtras. Indeed, it appears that your business is to cover their real meaning."

This is typical of all Māyāvādīs or atheists who interpret the meaning of Vedic literature in their own
imaginative way. The real purpose of such foolish people is to impose the impersonalist conclusion
on all Vedic literature. The Māyāvādī atheists also interpret the Bhagavad-gītā. In every verse of
Śrīmad Bhagavad-gītā it is clearly stated that Kṛṣṇa is the Supreme Personality of Godhead. In every
verse Vyāsadeva says, śrī-bhagavān uvāca, "the Supreme Personality of Godhead said," or "the
Blessed Lord said." It is clearly stated that the Blessed Lord is the Supreme Person, but Māyāvādī
atheists still try to prove that the Absolute Truth is impersonal. In order to present their false,
imaginary meanings, they must adopt so much word jugglery and grammatical interpretation that
they finally become ludicrous. Therefore Śrī Caitanya Mahāprabhu remarked that no one should hear
the Māyāvādī commentaries or purports to any Vedic literature.

CC Madhya 6.135, Translation and Purport: "Although there is other evidence, the evidence given in
the Vedic version must be taken as foremost. Vedic versions understood directly are first-class
evidence."

Works that should be consulted are Śrīla Jīva Gosvāmī’s Tattva-sandarbha (10–11), Śrīla Baladeva
Vidyābhūṣaṇa's commentary on that, and the following verses of the Brahma-sūtra: śāstra-yonitvāt
(Vs. 1.1.3), tarkāpratiṣṭhānāt (Vs. 2.1.11) and śrutes tu śabda-mūlatvāt (Vs. 2.1.27), as commented
upon by Śrī Rāmānujācārya, Śrī Madhvācārya, Śrī Nimbārkācārya and Śrīla Baladeva Vidyābhūṣaṇa.

CC Madhya 6.138, Purport: Śrī Caitanya Mahāprabhu continued, "The Brahma-sūtra, compiled by
Śrīla Vyāsadeva, is as radiant as the sun. One who tries to interpret its meaning simply covers that
sunshine with a cloud."

CC Madhya 6.143, Purport: In the Taittirīya Upaniṣad (3.1) it is said, yato vā imāni bhūtāni jāyante:
"The entire material cosmic manifestation is born of the Supreme Brahman." Also, the Brahma-sūtra
begins with the verse janmādy asya yataḥ: (SB 1.1.1) "The Absolute Truth is that from whom
everything emanates." (Bs. 1.1.2) That Absolute Truth is Kṛṣṇa.

CC Madhya 6.147, Purport: The Brahma-sūtra (1.1.3) confirms this fact also: śāstra-yonitvāt.
Commenting upon this Brahma-sūtra aphorism, Śrī Madhvācārya says, "The Ṛg Veda, Yajur Veda,
Sāma Veda, Atharva Veda, Mahābhārata, Pañcarātra and the original Vālmīki Rāmāyaṇa are all Vedic
literatures. Any literature following the conclusive statements of these Vedic literatures is also to be
considered Vedic literature. That literature which does not conform to Vedic literature is simply
misleading."

CC Madhya 6.163, Purport: The Brahma-sūtra states that according to the principle of śakti-
śaktimator abhedaḥ, the living entity is simultaneously one with and different from the Supreme
Personality of Godhead. Qualitatively the living entity and the Supreme Lord are one, but in quantity
they are different. According to Śrī Caitanya Mahāprabhu's philosophy of acintya-bhedābheda-tattva,
the living entity and the Supreme Lord are accepted as one and different at the same time.

CC Madhya 6.172, Purport: The first verse of the Brahma-sūtra is athāto brahma jijñāsā: "We must
now inquire into the Absolute Truth." The second verse immediately answers, janmādy asya yataḥ:
"The Absolute Truth is the original source of everything." Janmādy asya yataḥ does not suggest that
the original person has been transformed. Rather, it clearly indicates that He produces this cosmic
manifestation through His inconceivable energy.

CC Madhya 8.310, Purport: Transcendental topics remain far, far away from those engaged in
mundane arguments. In this regard, the Vedic mantras in the Kaṭha Upaniṣad (1.2.9) state, naiṣā
tarkeṇa matir āpaneyā proktānyenaiva su-jñānāya preṣṭha. According to the Muṇḍaka Upaniṣad
(3.2.3):
nāyam ātmā pravacanena labhyo

na medhayā na bahunā śrutena

yam evaiṣa vṛṇute tena labhyas

tasyaiṣa ātmā vivṛṇute tanūṁ svām

And according to the Brahma-sūtra (2.1.11), tarkāpratiṣṭhānāt.

CC Madhya 9.43, Purport: All of these adherents of various scriptures were ready to present the
conclusions of their respective scriptures, but Śrī Caitanya Mahāprabhu broke all their opinions to
pieces and established His own cult of bhakti based on the Vedas, Vedānta, the Brahma-sūtra and
the philosophy of acintya-bhedābheda-tattva.

CC Madhya 9.244, Purport: After accepting sannyāsa, Śaṅkarācārya stayed with his spiritual master
for some days. He then took his permission to go to Vārāṇasī, and from there he went to
Badarikāśrama, where he stayed until his twelfth year. While there, he wrote a commentary on the
Brahma-sūtra, as well as on ten Upaniṣads and the Bhagavad-gītā. He also wrote Sanat-sujātīya and a
commentary on the Nṛsiṁha-tāpanī.

CC Madhya 25.34, Translation: "The Vedas, the Upaniṣads, the Brahma-sūtra and the Purāṇas all
describe the activities of the spiritual potency of the Lord. If one cannot accept the personal
activities of the Lord, he jokes foolishly and gives an impersonal description."

CC Madhya 25.89, Translation: "My dear Lord, whatever direct meaning You have given when
explaining the Brahma-sūtra is certainly very wonderful to all of us."

CC Madhya 25.90, Translation and Purport: "You are the Supreme Personality of Godhead, and
therefore You have inconceivable energies. I wish to hear from You briefly about the Brahma-sūtra."

Prakāśānanda Sarasvatī said that he had already understood Śrī Caitanya Mahāprabhu's explanation
of the direct import of the Brahma-sūtra. Nonetheless, he was requesting the Lord to now briefly
give the purport of the Brahma-sūtra, the Vedānta-sūtra.

CC Madhya 25.91, Translation and Purport: Śrī Caitanya Mahāprabhu replied, “I am an ordinary living
being, and therefore My knowledge is very insignificant. However, the meaning of the Brahma-sūtra
is very grave because its author, Vyāsadeva, is the Supreme Personality of Godhead Himself.

An ordinary living being cannot actually understand the meaning of the Vedānta-sūtra. One can
understand the meaning if he hears it from the authority, Vyāsadeva himself. For this purpose,
Vyāsadeva gave a commentary on the Brahma-sūtra in the form of Śrīmad-Bhāgavatam. He had been
instructed to do this by his spiritual master, Nārada. Of course, Śaṅkarācārya distorted the meaning
of the Brahma-sūtra because he had a motive to serve. He wanted to establish Vedic knowledge in
place of the atheistic knowledge spread by Lord Buddha. All these necessities are there according to
time and circumstances. Neither Lord Buddha nor Śaṅkarācārya is to be blamed. The time required
such an explanation for the understanding of various types of atheists. The conclusion is that one
cannot understand the meaning of the Vedānta-sūtra without going through Śrīmad-Bhāgavatam and
rendering devotional service. Caitanya Mahāprabhu therefore further explains the matter in the
following verses.
CC Madhya 25.97, Translation: "Śrīla Vyāsadeva considered that whatever he had received from
Nārada Muni as an explanation of oṁkāra he would elaborately explain in his book Śrīmad-
Bhāgavatam as a commentary on the Brahma-sūtra."

CC Madhya 25.97, Purport: The sound vibration oṁkāra is the root of Vedic knowledge. Oṁkāra is
known as the mahā-vākya, or supreme sound. Whatever meaning is in the supreme sound oṁkāra is
further understood in the Gāyatrī mantra. Again, this same meaning is explained in Śrīmad-
Bhāgavatam in the four ślokas known as the catuḥ-ślokī, which begin with the words ahaṁ evāsam
evāgre. The Lord says, "Only I existed before the creation." From this statement, four ślokas have
been composed, and these are known as the catuḥ-ślokī (SB 2.9.33/34/35/36). In this way the
Supreme Personality of Godhead informed Lord Brahmā about the purport of the catuḥ-ślokī. Again,
Lord Brahmā explained this to Nārada Muni, and Nārada Muni explained it to Śrīla Vyāsadeva. This is
the paramparā system, the disciplic succession. The import of Vedic knowledge, the original word
praṇava, has been explained in Śrīmad-Bhāgavatam. The conclusion is that the Brahma-sūtra is
explained in Śrīmad-Bhāgavatam.

CC Madhya 25.100, Translation: "Therefore it is to be concluded that the Brahma-sūtra is explained

vividly in Śrīmad-Bhāgavatam. Also, what is explained in the verses of Śrīmad-Bhāgavatam has the
same purport as what is explained in the Upaniṣads"

CC Madhya 25.153, Translation and Purport: Śrī Caitanya Mahāprabhu advised Prakāśānanda
Sarasvatī, "Study Śrīmad-Bhāgavatam very scrutinizingly. Then you will understand the actual
meaning of the Brahma-sūtra."

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that without studying Śrīmad-Bhāgavatam one cannot
understand the purport of the Brahma-sūtra (Vedānta-sūtra) or the Upaniṣads. If one tries to
understand Vedānta philosophy and the Upaniṣads without studying Śrīmad-Bhāgavatam, one will be
bewildered and, construing a different meaning, will gradually become an atheist or an
impersonalist.

CC Antya-lila

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

Teachings of Lord Caitanya, Chapter Prologue: Sārvabhauma then requested Mahāprabhu to hear his
recitation of the Vedānta-sūtras, and the latter tacitly submitted. Caitanya heard with silence what
the great Sārvabhauma uttered with gravity for seven days, at the end of which the latter said, "Kṛṣṇa
Caitanya! I think you do not understand the Vedānta, for you do not say anything after hearing my
recitation and explanations." The reply of Caitanya was that he understood the sūtras very well, but
he could not make out what Śaṅkarācārya meant by his commentaries. Astonished at this,
Sārvabhauma said, "How is it that you understand the meanings of the sūtras and do not understand
the commentaries which explain the sūtras? All well! If you understand the sūtras, please let me
have your interpretations." Mahāprabhu thereon explained all the sūtras in his own way without
touching the pantheistic commentary of Śaṅkara. The keen understanding of Sārvabhauma saw the
truth, beauty and harmony of arguments in the explanations given by Caitanya and obliged him to
utter that it was the first time that he had found one who could explain the Brahma-sūtras in such a
simple manner. He admitted also that the commentaries of Śaṅkara never gave such natural
explanations of the Vedānta-sūtras as he had obtained from Mahāprabhu. He then submitted himself
as an advocate and follower. In a few days Sārvabhauma turned out to be one of the best Vaiṣṇavas
of the time.

Teachings of Lord Caitanya, Chapter 18: Studying Vedānta-sūtra by one's own efforts (the ascending
process of knowledge) is another sign of foolishness. He who has attained a taste for chanting the
transcendental vibration, however, actually attains the conclusion of Vedānta. In this connection,
there are two verses in Śrīmad-Bhāgavatam which are very instructive. The purport of the first is that
even if a low caste person is engaged in chanting the transcendental vibration, it is to be understood
that he has performed all types of renunciation, austerities and sacrifice and has studied all the
Brahma-sūtras. Thus one can be able to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare
Rāma, Hare Rāma, Rāma Rāma, Hare Hare. The purport of the second verse is that one who chants
the two syllables Ha-ri must be considered to have studied all the Vedas: the Ṛg Veda, Atharva Veda,
Yajur Veda and Sāma Veda.

Teachings of Lord Caitanya, Chapter 20: By misunderstanding the inconceivable energies of the
Supreme, one may falsely conclude that the Supreme Absolute Truth is impersonal. Such a deluded
conclusion is experienced by a living being when he is in an acute stage of disease. In Śrīmad-
Bhāgavatam also there are statements to the effect that the supreme ātmā, the Lord, has
inconceivable and innumerable potencies. (SB 3.33.3) It is also stated in Brahma-sūtra that the
supreme spirit has many variegated and inconceivable energies.

Teachings of Lord Caitanya, Chapter 23: We should understand that Śrīmad-Bhāgavatam is the real
explanation of the Brahma-sūtra, and it is compiled by Vyāsadeva himself. In the Garuḍa Purāṇa it is
said:

artho 'yaṁ brahma-sūtrāṇāṁ

bhāratārtha-vinirṇayaḥ

gāyatrī-bhāṣya-rūpo 'sau

vedārtha-paribṛṁhitaḥ

grantho 'ṣṭādaśa-sāhasraḥ

śrīmad-bhāgavatābhidhaḥ

"The Śrīmad-Bhāgavatam is the authorized explanation of Brahma-sūtra, and it is a further

explanation of Mahābhārata. It is the expansion of the gāyatrī mantra and the essence of all Vedic
knowledge. This Śrīmad-Bhāgavatam, containing eighteen thousand verses, is known as the
explanation of all Vedic literature."

Teachings of Lord Caitanya, Chapter 23: Lord Caitanya therefore advised Prakāśānanda Sarasvatī:
"Always read Śrīmad-Bhāgavatam and try to understand each and every verse. Then you will actually
understand Brahma-sūtra. You say that you are very anxious to study Vedānta-sūtra, but you cannot
understand Vedānta-sūtra without understanding Śrīmad-Bhāgavatam." He also advised
Prakāśānanda Sarasvatī to always chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma,
Hare Rāma, Rāma Rāma, Hare Hare. "And, by doing so, you will very easily be liberated. After
liberation you will be eligible to achieve the highest goal of life, love of Godhead."

Teachings of Lord Caitanya, Chapter 23: The history of Śrīmad-Bhāgavatam is also very glorious. It
was compiled by Vyāsadeva, who drew from his mature experience of transcendental knowledge
under the instruction of Śrī Nārada Muni, his spiritual master. Vyāsadeva compiled all the Vedic
literatures—the four Vedas, the Vedānta-sūtra or Brahma-sūtras, the purāṇas and the Mahābhārata.
Yet he was not satisfied until he wrote Śrīmad-Bhāgavatam. His dissatisfaction was observed by his
spiritual master, and consequently Nārada advised him to write on the transcendental activities of
the Lord Śrī Kṛṣṇa. Śrī Kṛṣṇa's transcendental activities are specifically described in the Tenth Canto of
Śrīmad-Bhāgavatam, the canto which is considered to contain the substance of the whole work. One
should not approach the Tenth Canto immediately but should approach it gradually by developing
knowledge of the subject matters first presented.