"One can ask why did Srila Baladeva Vidyabhusana consider it necessary to write a commentary on the Bhagavad-gita, when shortly before that his siksa guru; Srila Visvanatha Cakravarti Thakura, had written an excellent and original commentary perfectly in harmony with Gaudiya philosophy. His personal answer to that question we will never know.
However, by examining his commentary, Gita Bhusana, the reader will be able to appreciate that he has indeed made a significant contribution to the study of the Gita in writing it. Like Srila Visvanatha Cakravarti's, his explanations are unique and consistent with the whole of the Gita, and yet his commentary is quite different from Visvanatha's. At the same time, the explanations are in harmony with the Gaudiya philosophy. Thus, we have two equally brilliant commentaries on the same text. Both conclude the supremacy of Krsna and pure bhakti, but with different explanations of the verses leading to that conclusion. Within one sampradaya, we have two differing explanations of a work, both of which we accept as correct. Inconceivably, the two commentaries are different but harmonious.
Srila Baladeva Vidyabhusana presents the concept of three types of devotees: the sanishta, parinisthita and nirapeksa in order to bring unity to the whole of the Gita. The sanistha bhakta follows the gradual process: niskama karma yoga (varnasrama), followed by jnana yoga, astanga yoga, and finally bhakti yoga. Thus all the processes described in the first six chapters can be considered essential for the sanishta bhakta's development. The parinisthita bhakta directly engages in the devotional processes of hearing and chanting as his main sadhana. He also performs varnasrama rules, but without attachment, only to set an example for less advanced persons who do not have strong faith to practice bhakti as their main sadhana. The nirapeksa bhakta performs only bhakti and rejects the rules of varnasrama. He is usually a renounced person. The latter two types of devotees are called ananya bhaktas or pure devotees, though they are practicing sadhana. They are considered superior because of their direct practice of bhakti. These two types are described in the middle six chapters, and at the conclusion of the Gita. This explanation of the relationship of varnasrama to bhakti may be useful to readers for application in their own lives." (Foreword by Bhanu Swami in his translation of the commentary on the Bhagavad-gita - Gita Bhusana by Srila Baladeva Vidyabhusana)
In fact:
"Srila Visvanatha Chakravarti Thakura was the first in the Gaudiya lineage to write an entire commentary on the Gita. He gives the idea that VERSES 8-11 of Chapter 10 can be considered the chatuh-sloki of Bhagavad-gita, the four essential verses that unlock the meaning of the book. In his commentary on verse 9, one of the four essential verses, Chakravarti Thakura says, "Sri Bhagavan's above statements describe raganuga bhakti only." As we know, raganuga bhakti is found exclusively in Vraja. Therefore, from the very first Gaudiya commentary, we find that Vraja-bhakti is discussed. Chakravarti Thakura says not only that Vraja-bhakti can be drawn from the verse but that it is the only explanation.
The speaker of the Gita is Dvarakesa Parthasarathi Krishna and not Vrajendra-nandana Krishna. Scriptural references shows that these two forms/personalities of Krishna overlap and, by doing so, demonstrating the validity of the previous acharyas' claims that Krishna of Kuruksetra at times speaks covertly about his love for the inhabitants of Vrindavana.
An example of this overlap of Vraja and Dwarakesa Krishna, can be found in Sanatana Goswami's Brihad-bhagavatamrita (BBT edition). There Rukmini admits, "Sometimes at night He says this and that in His sleep. Sometimes, in a most sweet voice, He utters names as if calling His cows. Sometimes he calls His girlfriends or some of the cowherd boys. And sometimes while asleep He acts as if He were placing His flute to His mouth and assumes His enchanting threefold-bending form." Someone might argue that this example is not valid because Krishna is asleep, at which time one can be transported mentally to a different place. Yet Satyabhama confirms that "Even while active and awake, He seems to have His mind on something else, as if dreaming. Indeed, we are His wives only in name; His young cowherd maidservants are in fact more dear to Him than we are." The commentary adds, "As Satyabhama and other queens witnessed, even in the middle of the day Krishna often acted as if His mind were in Vraja. He would call out to His cows, His friends, and His gopis, just as Rukmini testified He did in His sleep." ("No Vraja-bhakti in Bhagavad-gita?" by Babhru das)