Sri Caitanya Mahaprabhu recognized the Bhagavatam to be the genuine commentary on the Vedanta and thus considered it unnecessary to write a separate explanation of the Brahma Sutras. The Garuda-purana in particular states that the Bhagavatam is the explanation of the Vedanta-sutra, the Mahabharata and other historical epics; it gives the meaning of the Gayatri mantra and all the Vedic literature. However, there came a time when, by the wish of the Lord, the acaryas of the Ramanuja sampradaya in the Galta village of Jaipur created a lot of trouble by denying the validity of the Gaudiya school, which managed the service to the Govindaji deity in Jaipur, saying that it had no historical basis. They accused the Gaudiyas of not having a tie to any one of the four Vaisnava disciplic successions.

Though the King of Jaipur was a Gaudiya Vaisnava, he was troubled by their arguments. Word came to Visvanatha Cakravarti in Vrndavana, who was the most prominent acarya of the Gaudiya school at the time. Due to his advanced age, however, Visvanatha was unable to defend the sampradaya's reputation, but sent his dear student, Baladeva Vidyabhusana and a disciple, Krsnadeva Sarvabhauma, in his place.

When the king saw these two poverty-stricken monks, he had his doubts that they would be able to debate with the learned scholars of the Ramanuja sampradaya. However, his anxiety was soon dispelled when he witnessed the profound scholarship of the two ascetics. Nevertheless, it was decided that until the Gaudiya school had a commentary of its own on the Vedanta, based on the three reliable sources (prasthana-traya) of scripture—the Sruti, the Smrti and the Sutras, it would not be accepted as a legitimate sampradaya.

Baladeva asked the accusers for some time—seven days according to some, three months according to others, to write a Gaudiya commentary on the Vedanta. He then went to the Govindaji temple and prayed earnestly to the Lord, 'O Lord, O Govindaji! I am a follower of your dear companions, Svarupa Damodara and Rupa Gosvami. Please preserve their spiritual descendants and the honor of their line.'

On the first two nights, Baladeva received only minimal directions from the Lord and was not satisfied with what he had heard. On the third night, however, the Supreme Lord gave him his full mercy and reassured him that he would be able to achieve his goal. In a very short time, Baladeva completed writing his commentaries on the Upanisads, Vedanta-sutra, Bhagavad-gita and the Bhagavatam. He named his exposition of the Vedanta-sutra, Govinda-bhasya. This seems indeed appropriate, for it was by Lord Govindaji's blessings and inspiration that Baladeva was able to accomplish this task.

The scholars of the other sampradayas were astonished by the quality of Baladeva's commentary and were mollified by it. As a result, all opposition to accepting the Gaudiyas as a separate school or sampradaya stopped. This was the playful Lord Hari's tricky way of bringing into existence a commentary on the Vedanta-sutras that would give joy to the Gaudiya Vaisnavas. It is said that whenever the Lord does anything, he accomplishes many purposes by it.

We believe that Baladeva Vidyabhusana, who was so blessed and dear to Lord Govinda, is sufficient authority to make an official statement on the disciplic succession and that his word should satisfy any honest and intelligent person that the Gaudiya sampradaya is genuine.