The Itihasas & Puranas

[Guest guest]

BY SRINANDANANDANA

Dear Vedic Friends,

Namaste and welcome to this month's issue of the VFA Journal. In

this issue we will conclude our review of the Vedic literature.

Herein we cover the Itihasas and Puranas, which are the histories and

deeper philosophical explanations of Vedic thought. They contain the

elaborations that began with the four Vedas and Vedanta Sutras. They

are some of the most expanded parts of the Vedic philosophy and it is

good for everyone to see all of this fits together.

So until next issue,

Hari Om and Hari bol,

Stephen Knapp (Sri Nandanandana dasa)

PS. I will be sending out another version of this soon in Microsoft

WORD for those who do not prefer this in the text format.

 

 

 

 

THE ITIHASAS

 

The Itihasas, or supplementary Vedic literature, helps

explain the rituals of the Vedas and the highly compressed philosophy

of the Vedanta-sutras by using historical events of the universe and

factual stories of many great sages, demigods, and so forth.

Included in the Itihasas is the Mahabharata, written by Srila

Vyasadeva. It is an historical epic about the great kingdom of

Bharatavarsa, or the region of India. It contains 110,000 couplets

making it the longest poem and greatest epic in world literature. It

is divided into 18 sections called parvas, such as the Adi Parva,

etc. It is a treasure house of Indian lore and holds within it a code

of life for ethical, social, and spiritual relations. Throughout this

great epic every sort of human situation is described and every kind

of emotion is aroused. There is a saying, if it is not in the

Mahabharata then it is not to be found.

The Mahabharata deals with the activities of the Pandavas and

Krishna's relations, as well as topics that include the creation of

the world, history of the sages, dharma, politics, military

strategies, proper behavior of a king, and ways of spirituality and

devotion to God. It includes the essence of the Upanishads and Vedic

teachings, and the famous Bhagavad-gita.

The Mahabharata also explains a great variety of historical

incidents, mainly consisting of the story of how the demoniac Kuru

dynasty cheated the family of pious Pandavas time and time again out

of their rightful heritage of the kingdom of northern India. Finally,

after the Pandavas are exiled to the forest and attempted peaceful

means to gain their right to the throne, the epic centers around the

eighteen day battle at Kuruksetra, a place which is still found in

Madhyadesa, a three hour train ride north of Delhi. There the Pandava

army defeated the Kurus and their soldiers. This is also where Sri

Krishna speaks the Bhagavad-gita to His friend Arjuna just before the

battle takes place.

The Bhagavad-gita is from chapters 25 to 42 of the Bishma-

parva section of the Mahabharata. It is a classic of Indian

literature and considered the essence of all Vedic knowledge. It is

the indispensable Upanishad and the important handbook or guide for

traveling the spiritual path to God realization. It is especially

good for those who do not have much time for reading or who cannot go

very deeply into studying the Vedic literature. It contains knowledge

of the soul, law of karma, reincarnation, attaining the Supreme,

knowledge of God, and the essential purpose of life. It ultimately

reveals the supremacy of the path of devotion, bhakti-yoga, as the

best means for regaining our awareness of our relationship with the

Supreme Lord. More importantly, the Bhagavad-gita is the direct

instruction from God to His devotee. The Mahabharata is especially

meant to draw the attention of people to the Bhagavad-gita through

the format of an exciting, historical adventure, which is certainly

found in the Mahabharata.

A similar epic is the Ramayana, consisting of 24,000 verses,

and first written during the time of Lord Ramachandra by the great

poet Valmiki, which describes the life of Lord Ramachandra, an

incarnation of God, and His wife Sita. This is also a most touching

and exciting adventure which explains how Lord Ramachandra lived in

the forest and fought against and killed the great demon Ravana and

his armies in order to rescue His wife, Sita, who had been kidnaped.

Many other stories are included in this storehouse of wisdom which

has been an inspiration for thousands of years to all people who have

read it. In the incarnation of Lord Ramachandra, God appears as the

perfect king and ruler, and inspires all His subjects with the

greatest love for Him.

Even though the Itihasas are accepted as supplementary Vedic

literature, the acharyas such as Shankara, Ramanuja, and Madhva have

all presented the Itihasas as valid Vedic evidence and wrote

commentaries on Bhagavad-gita. Actually Shankara thought the Gita was

in fact the epitome of the essentials of all Vedic teaching. Madhva,

commenting on the Vedanta-sutras (2.1.6), quotes the Bhavisya Purana,

which states, "The Rig-veda, Yajur-veda, Sama-veda, Atharva-veda,

Mahabharata, Pancaratra, and the original Ramayana are all considered

Vedic literature. The Vaishnava supplements, the Puranas, are also

Vedic literature." The Chandogya Upanisad (7.1.4) mentions the

Puranas and Itihasas as the fifth Veda. The Srimad-Bhagavatam

(1.4.20) also states, "The four divisions of the original sources of

knowledge [the Vedas] were made separately. But the historical facts

and authentic stories mentioned in the Puranas are called the fifth

Veda." Therefore, the Vedas themselves accept not only the four

Vedas, the Upanishads, and Vedanta-sutras, but also the Mahabharata,

Bhagavad-gita, the Ramayana, and the Puranas as being authentic Vedic

literature.

The point is, to be accepted as Vedic a literature must

present the same purpose as the original texts. But if it deviates

from the Vedic conclusion or is a hodgepodge of various concocted

philosophies, as are many viewpoints which one will find merged under

the name of "Hinduism," then it cannot be relied upon. Therefore, to

be sure something is authorized, we only accept the established Vedic

teachings which are supported in the many Vedic texts. So Buddhism,

Jainism, and Sikhism, which do not refer to or support the

conclusions of the Vedic texts, are considered non-Vedic, although

outgrowths of Vedic philosophy and accepted as part of Hinduism by

some.

 

 

THE PURANAS

 

Another important part of the Itihasas include the Puranas.

The Puranas are the histories of the universe and contain many

stories or earth or from other dimensions, or in which superhuman

powers are common place and include descriptions of life on other

planets. As we pointed out earlier, Vedic knowledge often consists of

information about things from beyond our own sense perception or

experience. We can be assured of its authenticity because of the fact

that many Vedic scholars such as Sukadeva, Maitreya, Madhva,

Ramanuja, and others have reached spiritual perfection with the help

of information found in the Puranas.

Each Purana is supposed to contain five basic subjects and in

some cases ten. These include the creation of the world, its

destruction and re-creation, the genealogy of the patriarchs and the

demigods, the reigns of the Manus (who are the avataras in each

duration of time known as a manvantara), and the history of the Solar

and Lunar dynasties. Many of them also include descriptions of the

activities of the incarnations of God, as well as the great sages and

devotees of God. One thing that may seem somewhat confusing is that

the stories are not in any particular chronological order and may be

related at any time according to need. This is primarily due to the

fact that the Puranas are generally related in a dialogue of

questions and answers between sages and saints, or masters and

disciples. Then the histories and stories are related in the answers.

Other subjects included in various Puranas are geography,

astrology, use of military weapons, organization of society, duties

of different classes of men, characteristics of social leaders,

predictions of the future, law of reincarnation and karma, analysis

of the material elements, symptoms of consciousness, how the illusory

energy works, the practice of yoga, meditation, spiritual

experiences, realizations of the Absolute, etc.

The Puranas explain more clearly and completely the spiritual

philosophy found in the four original Veda samhitas. Thus, they

especially are meant for all classes of people. Since all men are not

on the same level of consciousness and are spread over many different

types of thinking, feeling, and desiring, the Puranas are divided so

that any class of people can take advantage of them and utilize them

to get out of the material entanglement either gradually or rapidly.

So, depending on their position in life, people may use the

particular Puranas that are most suited for them.

The Puranas are divided into two main groups consisting of

the primary Mahapuranas and the secondary Upa-puranas. The Upa-

puranas consist of eighteen, entitled: Sanatkumara, Narasimha,

Naradiya, Shiva, Durvasasa, Kapila, Manava, Ausanasa, Varuna, Kalika,

Samba, Nandi, Saura, Parasara, Aditya, Mahesvara, Bhagavata or

Bhargava, and Vasistha.

The eighteen Mahapuranas are divided into three groups. One

group considered to be related to the mode of tamo-guna, or the lower

nature, consists of the Linga, Skanda, Agni, Matsya, Kurma, and Shiva

(or sometimes the Vayu) Puranas. These are usually related to Lord

Shiva. The next group is usually related to Lord Brahma and is

considered connected with raja-guna, the mode of action or passion.

These consist of the Brahma, Brahmanda, Brahma-vaivarta, Markandeya,

Bhavisya, and Vamana Puranas. The third group relates to Lord Vishnu

with satya-guna prevailing, which is the mode of purity or goodness.

These are the Vishnu, Bhagavata, Narada or Naradiya, Garuda, Padma,

and Varaha Puranas.

 

 

A REVIEW OF THE PURANAS

 

This review of the Puranas will exhibit some of the many

topics found in each one. We offer this so that we can get an

understanding of the basic content of each Purana and see the

direction in awareness and understanding that can be reached by the

study of particular Puranas.

The Linga Purana has about 11,000 verses in two sections. It

focuses mainly on the glories and activities of Lord Shiva. This

Purana includes the manifestation of the Shiva-linga and its worship,

the worship and fasting days for Shiva, descriptions of the holy city

of Kashi (Varanasi), Shiva's thousand names, his marriage to Parvati,

the appearance of Ganesh, and more. The later section also includes

some descriptions of the glories of Lord Vishnu and some of His

pastimes, as well as more about the worship of Lord Shiva.

The Skanda Purana is the largest with around 81,000 verses.

It is divided into seven sections, mostly about Lord Vishnu and

Shiva. It covers many different topics, some of which include the

holiness of places like Kedar, Badarikashrama, Mathura, Kashi,

Dwarka, and many other places and sacred rivers. It also covers

worship of Shiva, the austerities of Parvati, worship of Vishnu and

stories of prominent devotees, as well as activities and worship of

Lord Rama,

The Agni Purana has about 15,000 verses. Herein Agni, the

fire-god, explains to the sage Vashishtha many spiritual

instructions. These include descriptions of the Lord's incarnations,

the universal creation, the greatness of the Ganges River, the

science of astrology, religious disciplines, yoga practice, Ayurveda,

knowledge of Brahman, and the art of bhakti, or devotional service.

The Matsya Purana has about 14,000 verses, which begins with

the conversation between Lord Matsya and Manu. Again, it includes

many topics, among which you can find descriptions of the universal

creation, the family and descendants of King Iksvaku, Surya and

Chandra, along with the ten avataras of God. It also relates the

principles of worship and fasting on holy days, the pastimes of

Parvati and Shiva, their marriage, and other stories.

The Kurma Purana has around 17,000 verses about the

occurrences of the day of Brahma called Lakshmi-kalpa. Herein, the

Lord's incarnation as Kurma presents His teachings to the great

sages. These include the manifestation and maintenance of the

universe, the pastimes of Lord Krishna, the greatness of Kashi and

other holy places, the effects of devotion (bhakti) to God which

everyone should strive to attain, and the duties of dharma for

liberation.

The Vayu Purana, or sometimes the Shiva Purana, has about

24,000 verses. In this book Vayu, the wind god, describes events of

the present kalpa, or day of Brahma. It contains the usual

information that a Purana explains, such as the process of creation,

the incarnations of God, the manvantaras, the glories of the Narmada

River, and detailed accounts of Lord Shiva.

The Brahma Purana has around 10,000 verses. This includes the

stories of Lord Ramachandra, many stories of Lord Krishna, along with

those of Surya the sun god, and the birth of Parvati and her marriage

to Shiva, and other aspects of the Vedic sciences.

The Brahmananda Purana has around 12,000 verses in four

parts. This provides descriptions of future kalpas (days of Brahma).

Included are descriptions of the holy place of Naimisharanya,

Bharatvarsha (the area of India) and other places in the world. It

also describes other planetary systems, Svayambhuva Manu and other

manvantaras, the activities of Lord Krishna, and the dynasties of

King Iksvaku, Yadu and Vrishni, along with the dynasties and

characteristics of people in the age of Kali-yuga. There are also

descriptions of the creation and annihilation of the universe.

The Brahma-vaivarta Purana has about 18,000 verses in four

sections. This Purana is known for the information it provides about

Lord Vishnu and Shiva, and shows their unity. It also includes the

basic topics of most Puranas, such as the account of the universal

creation. It also provides 129 chapters of many stories of the

pastimes of Radha and Krishna and how to worship Him. It also

discusses Goloka, the divinity of Krishna and appearance of Radha,

and numerous descriptions of Her, the birth and marriage of Tulasi,

the story of Vrinda, and more. There are also accounts of Narada

going to Shiva's abode and receiving instructions, along with

activities of Ganesh, Kartikeya, Parashurama, and others.

The Markandeya Purana has about 9,000 verses. Here we find

the conversation between the sages Markandeya and Jaimini. A wide

range of topics are discussed, a few of which include Lord Balarama's

pilgrimage when He refused to take part in the war of Kurukshetra,

stories of Draupadi's five sons, Dattatreya, the lineage of

Vaivasvata Manu, stories of Lord Rama, Krishna, His incarnations, and

various spiritual instructions.

The Bhavishya Purana has about 14,000 verses in five

sections, or parvas. This deals with the characteristics of Brahma,

dharma, worship of Vishnu and Shiva for either worldly prosperity or

liberation, as well as information about Surya. There are also

instructions for religious discipline, charity, etc. The fifth

section is what this Purana is most known for, which contains the

descriptions of the kings and characteristics of the future of this

age of Kali-yuga. However, there are now parts of this Purana, namely

of the fifth section, that are completely lost. Furthermore, some

scholars feel that certain portions of it, such as the Uttara Parva,

were later additions that were separate from the original. So, though

many people look to the Bhavishya Purana for its predictions of the

future, it is not considered fully dependable because of the

additions and deletions. However, numerous predictions of the future

are also found in other Puranas, many of which can help substantiate

those in the Bhavishya by comparisons.

The Vamana Purana has about 10,000 verses and describes the

occurrences that take place in the day of Brahma called the Kurma-

kalpa. It relates the fighting between the demons and demigods,

Daksha's unfortunate sacrificial ritual, the activities of Goddess

Durga and Parvati, the greatness of Vishnu, and the conversation

between Prahlada and King Bali, as well as the activities of Lord

Krishna and His devotees.

The Varaha Purana has about 24,000 verses. Herein there is a

conversation between Lord Varaha and Bhumidevi (the Earth Goddess)

about the manifestation of Gauri (Parvati) and her sons Ganesh and

Kartikeya. Gauri's battle with the demon Mahishasura, and the

greatness of holy sites like Mathura and other places are also

described. It also has more about general Vedic philosophy.

The Narada Purana has around 25,000 verses. This Purana

includes the teachings of the four Kumaras who offer their advice

regarding such things as duties in family life and religious

practice. There is also descriptions of the appearance and activities

of Shukadeva Gosvami who learned the knowledge of the Bhagavatam and

recited it for King Pariksit, along with the pastimes and

characteristics of Lord Vishnu, Surya, Ganesh, Shiva, Durga, and

others. It also offers descriptions of the other Puranas, as well as

the greatness of such holy places as Haridwar, Kashi, Kuruksetra,

Mathura, Vrindavana, and other places.

The Garuda Purana has around 19,000 verses in which Lord

Vishnu answers questions of his carrier, Garuda, on Vedic topics and

activities of the day of Brahma called the Tarkshya-kalpa. This

Purana primarily relates the glories of Lord Vishnu. It contains the

thousand names of Vishnu (the Vishnu Sahasranama), ways of meditating

on Lord Vishnu and worship of Lord Krishna. It also includes the

pastimes of Lord Rama, the process of yoga, types of charity, Sankhya

philosophy, descriptions of the spiritual domain, the celestial

regions, and the process for attaining liberation from material

existence.

The Padma Purana is a large book of 55,000 verses in five

sections. It includes the important stories of Lord Krishna and

Vrindavana, Lord Rama, and other stories on the importance of various

holy places, such as Pushkar, Jagannatha Puri, Kashi (Varanasi),

Prayag (Allahabad), Gaya, and the Narmada and Ganga rivers. It also

includes a section called the Bhagavata Mahatmya on the glories and

greatness of the Bhagavata Purana.

The Devi Bhagavat is another prominent Purana not mentioned

in the main groups that is said to be written by Srila Vyasadeva. It

has 18,000 verses in 12 cantos. It offers descriptions of the other

18 Puranas and the 18 Upa Puranas. It also describes the 28

Vyasadevas who appeared at the end of each of the 28 Dvapara-yugas

during the present manvantara of Svayambhuva Manu. It also contains

the typical information found in most Puranas, but the 10th canto

specializes in information about the goddesses Maha Kali, Maha

Lakshmi, and Maha Sarasvati. The 9th canto explains that Vishnu and

Shiva ultimately appeared from Lord Krishna, and both Lakshmi and

Sarasvati manifested from the Supreme Goddess Srimati Radharani,

while Durga appeared in front of both Radha and Krishna. This shows

that Radha and Krishna are the source of all other forms of the

Divine.

The Devi Bhagavat Purana says, as do other Puranas, that

Vyasadeva appears at the end of every Dvapara-yuga to compile and

write the four Vedas, and to reorganize the Puranas for the good of

the people of Kali-yuga. This means that this information is eternal

and is the same as that produced in its written form in the earliest

Kali-yuga many thousands of years ago.

Out of all the Puranas, many scholars seem to agree that the

Vishnu Purana seems to conform most closely to what a Purana is

expected to be. It has around 23,000 verses. It contains the five

essential subjects that a Purana is supposed to relate and also

describes many other topics that are dealt with in detail. The

central theme is praise of Vishnu, so it describes many aspects of

Him and prominent stories of the Lord's famous devotees, such as

Prahlada, Dhruva, Prithu, and others. It also contains many stories

of Lord Krishna in Vrindavana and Mathura, and His incarnations,

along with the evils and predictions of the age of Kali-yuga, and

many other facets of Vedic knowledge. This Purana is quite similar to

the contents of the Bhagavata Purana, otherwise called Srimad-

Bhagavatam, which is also centered around the theme of praise of Lord

Krishna, the source of all other incarnations of God, and relates

many stories of Lord Krishna's pastimes.

 

THE SRIMAD-BHAGAVATAM

 

The Bhagavatam, or Bhagavata Purana, is held to be the most

significant of all the Puranas. It has about 18,000 verses in 12

cantos and is the most widely read and one of the greatest works of

devotion ever written. It is a book that goes to the core of

understanding God and reveals the bliss of devotion to the Supreme

Being, the depths of which make the other Vedic gods, such as Shiva,

also hanker for it. This Purana describes how Vyasadeva came to write

it and details the pastimes of the descensions of God and the

prominent devotees, and especially the pastimes of Lord Krishna.

Other descriptions include the process of the universal creation and

annihilation, the characteristics of the four ages or yugas, and it

provides much in the way of the teachings of Lord Krishna and Vedic

knowledge.

Five hundred years ago Sri Chaitanya Mahaprahu, along with

other scholars of the Vedas, relied on and researched the Bhagavatam

extensively for information on the Absolute Truth and became immersed

in many stories about Sri Krishna in their spiritual ecstasies.

The Bhagavatam is Sri Vyasadeva's own commentary on all the

Vedanta philosophy. It brings to light all the different aspects of

the Absolute Truth, but especially the personal characteristics of

Bhagavan Sri Krishna as the final conclusion of all Vedic

understanding. This is why those who are impersonalists or monists,

believing God has no form and, therefore, performs no activities,

never reach the Bhagavatam in their Vedic studies. But if they do

read the Bhagavatam, they are sure to interpret it in an

impersonalistic way and, thus, deprive themselves of the truth and

purity which they could derive from it.

Srimad-Bhagavatam is considered the postgraduate study of the

Bhagavad-gita. The Bhagavatam does not elaborate on worship of the

other demigods or on rituals which award various temporary material

benedictions as do some of the other Vedas and Puranas. Therefore,

the Bhagavatam completely transcends all other philosophical

viewpoints of the Vedas. This is confirmed in the Garuda Purana

(Brahma Kanda, 1.45) where it states: "The wise declare knowledge to

be manifold, consisting of various grades--high, low, and middling.

All that knowledge is found in the Bhagavat Purana. Hence, Bhagavata

is the highest of all Puranas." Furthermore, in the "artho 'yam

brahma-sutranam" verse, it fully states: "The Srimad-Bhagavatam is

the authorized explanation of Brahma-sutra, and it is a further

explanation of Mahabharata. It is the expansion of the gayatri mantra

and the essence of all Vedic knowledge. This Srimad-Bhagavatam,

containing 18,000 verses, is known as the explanation of all Vedic

literature."

It is explained in the first verse of the Bhagavatam that it

aims only at selfless devotional service to Lord Krishna. This is

what separates it from all other Puranas. It ultimately delivers one

to the Divine bliss found in the loving pastimes that Lord Krishna

displays in His spiritual abode of Goloka Vrindavana. This topic is

beyond the Vedas and Upanishads, which do not go near that depth or

level of spiritual understanding.

The Shruti scripture (Vedas, Brahmanas, Upanishads), besides

giving information on the process of rituals, primarily consists of

knowledge of the futility of material existence, the temporary nature

of the material creation, the bondage of the jiva souls in this

existence, and the spiritual nature of the individual souls and the

Supreme Being. They explain that the goal of life is liberation from

the material worlds by returning back to the spiritual domain through

the process of understanding karma, spiritual knowledge,

renunciation, and devotion (bhakti). They do not explain much beyond

this, or at least the finer details of what is beyond. They do not

take you to the bliss of spiritual activities, nor the pastimes of

Goloka Vrindavana, the most intimate and confidential spiritual abode

of the Lord.

That is why it is especially the Bhagavatam that begins to

explain the supreme bliss of devotional love in the eternal pastimes

that go on in the Vaikuntha planets, and in the Vrindavana

atmosphere. It is this Bhagavata Purana that first reveals the

supremacy of Lord Krishna's love and the reciprocation that He

provides above all other forms of God. The Bhagavatam is the highest

manifestation of the bliss that comes from purely concentrating on

the Supreme without any material inebriates. It is from this platform

that one can go deeper and deeper into such love and bliss, which

then manifests even profounder realizations and experiences.

The second verse of the Srimad-Bhagavatam explains this point

and what this Purana consists of and who can understand it:

 

Completely rejecting all religious activities which are materially

motivated, the Bhagavata Purana propounds the highest truth, which is

understandable by those devotees who are fully pure in heart. The

highest truth is reality distinguished from illusion for the welfare

of all. Such truth uproots the threefold miseries. This beautiful

Bhagavatam, compiled by the great sage Vyasadeva, is sufficient in

itself for God realization. What is the need for any other scripture?

As soon as one attentively and submissively hears the message of

Bhagavatam, by this culture of knowledge the Supreme Lord is

established within the heart.

 

As it is stated, this knowledge can be understood by those

who are pure in heart. This means that those who are envious,

atheists, or who read it with some ulterior motive will never be able

to fully comprehend it. But for those who listen submissively and

sincerely with an open mind, all the mysteries of the highest truth

will gradually be revealed. That highest truth is "reality

distinguished from illusion for the welfare of all." Not that we can

make up our own reality, but we must understand what is actually

reality.

Even though we can find information about Lord Krishna's

pastimes in all the Puranas, particularly the Skanda Purana, Padma

Purana, Vishnu Purana, and the 129 chapters of the Brahma-vaivarta

Purana, as well as details about Radharani in the Devi Bhagavat,

there is a difference in the Bhagavatam. The difference is that the

other texts relate the pastimes like a reporter giving a description

of the events. But in the Bhagavatam, especially in the 10th canto,

the bliss of these pastimes is presented from a participant's point

of view, one who is involved, and not from a spectator who is merely

watching and describing the proceedings. This is the way Vyasadeva

was inspired by Narada, and how the Bhagavatam had been spoken by

Shukadeva Gosvami to King Pariksit. King Pariksit had seven days left

to live and asked for the most essential spiritual truth, so

Shukadeva Gosvami spoke the Bhagavatam to him. This is also how the

reader can dive deep into the rasa, or the taste of the loving

relationship that is displayed between Lord Krishna and His devotees

in Goloka Vrindavana. This loving bliss is not experienced or seen in

the relationships with Shiva, Durga, Brahma, or Vishnu, or in their

abodes. It is only available with Sri Krishna in Vrindavana. It is

this bliss, this ever-increasing happiness, for which we are always

searching, intentionally or not, knowingly or unknowingly. This is

what the Bhagavatam delivers for one who can dive deep enough.

 

 

THE PREEMINENT NATURE OF THE

SRIMAD-BHAGAVATAM

 

Many quotations regarding the extraordinary importance of

the Bhagavatam can be found in several other Puranas, such as the

Bhagavat-Mahatmya section of the Padma Purana, wherein we find

such verses as the following:

 

 

The holy scripture known as Srimad-Bhagavatam was expounded

in this age of Kali by the sage Sukadeva Gosvami [Vyasadeva's

son] with the object of completely destroying the fear of being

caught in the jaws of the serpent of time. There is no means other

than this conducive to the purification of the mind. One gets to

hear Srimad-Bhagavatam only when there is virtue earned in one's

past lives. (1.11-12)... All the evils of Kali-yuga [this present age

of quarrel and confusion] will surely disappear at the very chanting

of Srimad-Bhagavatam, even as wolves take flight at the very roar

of a lion. (1.62)... If you seek the highest destiny, read even

yourself daily one half of a quarter of a verse of

Srimad-Bhagavatam. (3.33)... Indeed, this is the righteous course

prescribed in the Kali age for washing away all agony, poverty,

misfortune and sin as well as for the conquest of passion and anger.

Otherwise the illusory energy of the Lord is most difficult to get rid

of even for the gods. How then can it be set aside by men? Hence,

the course of hearing Srimad-Bhagavatam has been recommended.

(3.64-65)... Like bubbles appearing in water or mosquitoes among

living beings, those who remain deprived of hearing an exposition

of Srimad-Bhagavatam are born only to die. (5.63)

 

There are many other verses in the Padma Purana which

point out the potency and importance of the Bhagavatam. The

importance of the book is also described in the Bhagavatam itself:

 

This Bhagavata Purana is as brilliant as the sun, and it has arisen

just after the departure of Lord Krishna to his own abode

accompanied by religion, knowledge, etc. Persons who have lost

their vision due to the dense darkness of ignorance in the age of

Kali shall get light from this Purana. (Bhag.1.3.43.)

 

Another example (Bhag.12.13.14-16) is where Suta

Gosvami emphasizes its significance, stating that the glorious

Bhagavatam is considered to be the cream of all the Upanishads,

and a man who is satisfied with tasting the nectar from it will not

find such pleasure anywhere else. "All other Puranic scriptures

shine forth in the assembly of saintly devotees only as long as that

great ocean of nectar, Srimad-Bhagavatam, is not heard.

Srimad-Bhagavatam is declared to be the essence of all Vedanta

philosophy. One who has felt satisfaction from its nectarean

mellow will never be attracted to any other literature. Just as the

Ganga is the greatest of all rivers, Lord Achyuta, the supreme

among deities and Lord Shambhu [shiva], the greatest of

Vaishnavas, so Srimad-Bhagavatam is the greatest of all Puranas."

Suta Gosvami also says (Bhag.1.2.3):

 

Let me offer my respectful obeisances unto him [sukadeva], the

spiritual master of all sages, the son of Vyasadeva, 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.

 

Srila Suta Goswami explains the benefit of studying the

Bhagavatam in this way, "Simply by giving aural reception to this

Vedic literature, the feeling for loving devotional service to Lord

Krishna, the Supreme Personality of Godhead, sprouts up at once

to extinguish the fire of lamentation, illusion and fearfulness."

(Bhag.1.7.7)

When Maharaja Pariksit learned that he had merely seven

more days to live, only a week to bring his life to any kind of

spiritual perfection, he asked the great sage Sukadeva Gosvami

what he should do. Shukadeva was the son of Srila Vyasadva, the

compiler of the Vedic literature. At the time, no one was more

qualified than Sukadeva Gosvami to give such advice to the great

king. In reply, Sukadeva Gosvami told Maharaja Pariksit: "The

highest perfection of human life, achieved either by complete

knowledge of matter and spirit, by practice of mystic powers, or by

perfect discharge of occupational duty, is to remember the

Personality of Godhead at the end of life. O King Pariksit, mainly

the topmost transcendentalists, who are above the regulative

principles and restrictions, take pleasure in describing the glories

of

the Lord. At the end of Dvapara-yuga, I studied this great

supplement of Vedic literature named Srimad-Bhagavatam, which

is equal to all the Vedas, from my father, Srila Dvaipayana

Vyasadeva. O saintly King, I was certainly situated perfectly in

transcendence [realized in the impersonal Brahman], yet I was still

attracted by the delineation of the pastimes of the Lord [Krishna],

who is described by enlightened verses. That very

Srimad-Bagavatam I shall recite before you because you are the

most sincere devotee of Lord Krishna. One who gives full attention

and respect to hearing Srimad-Bhagavatam achieves unflinching

faith in the Supreme Lord, the giver of salvation." (Bhag.2.1.6-10)

"My dear Maharaja Pariksit, that great personality Srila

Vyasadeva taught me this scripture, Srimad-Bhagavatam, which is

equal in stature to the four Vedas." (Bhag.12.4.42)

Sukadeva Gosvami explained elsewhere that "This

Srimad-Bhagavatam has elaborately described in various narrations

the Supreme Soul of all that be--the Personality of Godhead, Hari

[Krishna]--from whose satisfaction Brahma is born and from

whose anger Rudra takes birth." (Bhag.12.5.1)

Regarding the power of the contents of the

Srimad-Bhagavatam, Sri Sukadeva Gosvawmi relates that there are

ten divisions of statements regarding the creation of the universe,

subcreation, planetary systems, protection by the Lord, the creative

impetus, the change of Manus, the science of God, returning home,

back to Godhead, liberation, and the summum bonum.

(Bhag.2.10.1)

After a full description of the contents of the Bhagavatam,

Suta Gosvami explains that for the person who glorifies this

Bhagavata Purana by chanting or hearing it, the demigods, sages,

Siddhas, Pitas, Manus, and kings of the earth bestow all desirable

things. By studying this Bhagavatam, a brahmana can enjoy the

same rivers of honey, ghee and milk he enjoys by studying the

hymns of the Rig, Yajur and Sama Vedas. A brahmana who

diligently reads this essential compilation of all the Puranas will go

to the supreme destination, which the Supreme Lord Himself has

herein described. However, not only can a brahmana who studies

the Srimad-Bhagavatam achieve firm intelligence in devotional

service, but also a king [kshatriya] who studies it gains sovereignty

over the earth, a vaishya who studies it acquires great treasure, and

a shudra is freed from sinful reactions. Lord Hari, the supreme

controller of all beings, annihilates the accumulated sins of the Kali

age, yet other literature do not constantly glorify Him. But that

Supreme Personality of Godhead, appearing in His innumerable

personal expansions, is abundantly and constantly described

throughout the various narrations of this Srimad-Bhagavatam.

(Bhag.12.12.62-66)

"From beginning to end, the Srimad-Bhagavatam is full of

narrations that encourage renunciation of material life, as well as

nectarean accounts of Lord Hari's transcendental pastimes, which

give ecstasy to the saintly devotees and demigods. This

Bhagavatam is the essence of all Vedanta philosophy because its

subject matter is the Absolute Truth, which, while nondifferent

from the spirit soul, is the ultimate reality, one without a second.

The goal of this literature is exclusive devotional service unto that

Supreme Truth." (Bhag.12.13.11-12)

"Srimad-Bhagavatam is the spotless Purana. It is most dear

to the Vaishnavas because it describes the pure and supreme

knowledge of the paramahamsas [the swan-like saints]. This

Bhagavatam reveals the means for becoming free from all material

work, together with the processes of transcendental knowledge,

renunciation and devotion. Anyone who seriously tries to

understand Srimad-Bhagavatam, who properly hears and chants it

with devotion, becomes completely liberated." (Bhag.12.13.18)

Furthermore, the Srimad-Bhagavatam has not always been

a book but is an ancient work and has been a spoken tradition from

time immemorial. This is illustrated by the following narration.

Once Maitreya Muni began to describe to Vidura, saying, let me

now begin speaking on the Bhagavata Purana, which was directly

spoken to the great sages by the Personality of Godhead for the

benefit of those who are entangled in extreme miseries for the sake

of very little pleasure. Some time ago, being inquisitive to know,

Sanat-kumara, the chief of the boy saints, accompanied by other

great sages, inquired exactly like you about the truths regarding

Vasudeva, the Supreme Lord Krishna, from Lord Sankarshana,

who is seated at the bottom of the universe. At that time, Lord

Sankarshana was meditating upon His Supreme Lord, whom the

learned esteem as Lord Vasudeva [Krishna]. For the sake of the

advancement of the great learned sages who were there, He slightly

opened His lotus-like eyes and began to speak. The sages came

from the highest planets down to the lower region through the

water of the Ganges, and therefore the hair on their heads was wet.

They touched the lotus feet of the Lord, which are worshiped with

various items by the daughters of the serpent-king when they desire

good husbands.

The four Kumaras, headed by Sanat-kumara, who all knew

the transcendental pastimes of the Lord, glorified the Lord in

rythmic accents with selected words full of affection and love. At

that time Lord Sankarshana, with His thousands of raised hoods,

began to radiate an effulgence from the glowing stones on His

head. Lord Sankarshana thus spoke the purport of

Srimad-Bhagavatam to the great sage Sanat-kumara, who had

already taken the vow of renunciation.

Thereafter, Sanat-kumara in turn, when inquired of by

Sankhyayana Muni, explained Srimad-Bhagavatam as he had heard

it from Sankarshana. The great sage Sankhyayana was the chief

amongst the transcendentalists, and when he was describing the

glories of the Lord in terms of Srimad-Bhagavatam, it so happened

that my spiritual master, Parashara, and Brihaspati both heard him.

The great sage Parashara, as aforementioned, being so advised by

the great sage Pulastya, spoke unto me this foremost of the Puranas

[bhagavatam]. I shall also describe this before you, my dear son, in

terms of my hearing, because you are always my faithful follower.

(Bhag. 3.8.2-9) In this way, for thousands of years before the

Bhagavatam was ever compiled by Srila Vyasadeva in a written

form, it had been handed down and spread through an oral

tradition.

The Matsya Purana also says that which contains many

narrations of spiritual instructions, begins with the gayatri mantra,

and also contains the history of Vritrasura, is known as the

Srimad-Bhagavatam. Whoever makes a gift of this great work on a

full moon day attains to the highest perfection of life and goes back

to the spiritual world.

All these references conclude that Srimad-Bhagavatam is

the most ripened fruit of the tree of Vedic knowledge consisting of

the most clearly defined and highest realizations and understanding

of ultimate reality--the Absolute Truth. Over and above that it is

also considered the incarnation of God in the form of sound

vibration, as confirmed in the following verse: "This

Srimad-Bhagavatam is the literary incarnation of God, and it is

compiled by Srila Vyasadeva, the incarnation of God. It is meant

for the ultimate good of all people, and it is all-successful,

all-blissful and all-perfect." (Bhag.1.3.40)

From this verse it is made clear that Srimad-Bhagavatam is

meant for the benefit of everyone who is sincerely interested in the

highest truth, regardless of their background. Furthermore, it is

compiled by Srila Vyasadeva who was an incarnation of God who

appeared in this world in order to give people this knowledge for

the highest good. After all, who can explain the characteristics of

the Supreme better than the Supreme Himself? This is also

confirmed in Bhagavad-gita (15.5) in which Krishna explains that

He is seated in everyone's heart and from Him comes

remembrance, knowledge, and forgetfulness. He is the knower and

compiler of the Vedas, by which He is to be known.

This is further elaborated in the Vishnu Purana, Book

Three, Chapter Three:

 

In every Dvapara [or third] age, Vishnu, in the person of Vyasa, in

order to promote the good of mankind, divides the Vedas, which is

properly but one, into many portions: observing the limited

perseverance, energy and application of mortals, he makes the

Veda four-fold to adopt it to their capacities; and the bodily form

which he assumes, in order to effect that classification, is known

by the name of Vedavyasa.

 

"Know, Maitreya, the Vyasa called Krishna Dvaipayana

(Vedavyasa) to be the Deity Narayana; for who else on this earth

could have composed the Mahabharata. . . That form of Vasudeva.

.. . composed of the Rig, Sama, and Yajur Vedas, is at the same

time their essence, as He is the soul of all embodied spirits. He,

distinguished as consisting of the Vedas, creates the Vedas, and

divides them by many subdivisions into branches: He is the author

of those branches: He is those aggregated branches; for He, the

eternal Lord, is the essence of true knowledge." (Vishnu Purana,

Book 3, Chapter 4)

 

These verses clearly explain that it is none other than the

incarnation of the Supreme Being who has appeared in this world

to compile and divide the Vedas so that people of all levels of

intelligence can understand them. It is explained that no ordinary

person can do such a thing. How can people who are limited and

finite understand the Unlimited and Infinite unless that Supreme

Being descends to explain this knowledge Himself? Therefore, as

stated in the above mentioned verses, the essence of the Absolute

Reality is found in the Vedic literature, especially within the

Srimad-Bhagavatam.

 

 

DIFFERENT PATHS IN THE VEDAS

 

Even though Vyasadeva had worked for the welfare of all

by writing the Vedic literature, before he wrote

Srimad-Bhagavatam he had still felt dissatisfied. This is a great

lesson. Naturally, we all desire freedom from the problems that

material life causes us, but only by engaging in direct spiritual

activities does the spiritual living entity, the soul within these

temporary material bodies, begin to feel any real relief or

happiness. How to do this by engaging in service or bhakti-yoga to

the Supreme Being is what the Vedas are ultimately meant to

establish. Because this had not yet been prominently presented in

the literature Vyasadeva had written, he was still feeling

dissatisfied. Now he was trying to understand the cause of his

dissatisfaction.

In all the literature compiled by Vyasadeva, there are many

descriptions of the temporary universe, prayers to the demigods,

the process for attaining one's material necessities, information

about the soul, the Brahman, the Supersoul, and the process of

yoga for attaining spiritual realizations. There is also information

about the Supreme Lord, Bhagavan Krishna. But the detailed

descriptions of God, His form, His incarnations, names, activities,

potencies and energies, and how He is the source of everything,

including the ever-increasing spiritual bliss for which we are

always looking, had not yet been fully described. Therefore,

although the spiritual truths are presented in different degrees, it

could be asked why the Vedic literature seems to also recommend

different processes for people to achieve various levels of material

and spiritual perfection.

This question was also asked by Uddhava in his

conversation with Sri Krishna in Srimad-Bhagavatam (11.14.1). He

asked whether all the processes, recommended by the learned sages

who know the Vedic literature, are equally important or if one

process is superior.

As is revealed shortly, there is one process that is more

effective than others, but why there are different methods and

rituals included in the Vedic literature is explained first. So in

answer to Uddhava's question, as related in Srimad-Bhagavatam

(11.14.3-8), Sri Krishna replied that the Vedic knowledge

disappeared during the annihilation of the universe. Then after the

subsequent universal creation took place, He spoke the Vedic

knowledge to Brahma. Brahma in turn taught this knowledge to his

eldest son Manu, along with the seven great sages and Bhrigu

Muni and other sons of Brahma who are associated with the

creation of the universe. From these fathers of creation came many

descendants who took the forms of demigods, demons, human

beings, Guhyakas [spirits who have secret powers], Siddhas [a

class of beings with all mystic abilities], Gandharvas [angel-like

beings], Vidyadharas [inhabitants of the heavenly planets],

Caranas, Kindevas [demigod-like humans on another planet],

Kinnaras [similar to human beings but with a horse-like body],

Nagas [a race of extraordinary serpents], Kimpurusas [a race of

extraordinary monkeys similar to humans], and so on. All of these

species of beings had different desires and natures. To

accommodate these different characteristics, there are many kinds

of Vedic rituals, mantras, and rewards. And due to the great variety

of desires and goals among human beings, there are so many

different theistic as well as atheistic viewpoints. Therefore, with

their judgement clouded by the illusory energy, they all speak their

own whimsical ideas of what is good for people without knowing

the truth.

From this we can understand that as various kinds of living

entities evolved with different natures and desires, the Vedic

literature also expanded to accommodate the different levels of

consciousness. The Vedas, of course, are to provide the means by

which the living beings can regulate their activities and thus be

materially happy while simultaneously making spiritual progress.

In this way, a variety of theistic philosophies have been handed

down through tradition according to the level of illusion by which

people are influenced.

Everyone is essentially spiritual in nature, but as people

forget their spiritual identity they become motivated by material

desires for mental or sensual pleasure. Thus, people become

engaged in a particular type of activity according to the mode of

nature that influences them the most. Then they pursue a lifestyle

or religious process which is conducive to the mentality they have

developed. This is further explained in Bhagavad-gita (17.2-4):

depending on the nature into which the embodied soul evolves, he

develops a faith characterized by goodness, passion or ignorance.

Men in the mode of goodness worship the demigods, those in

passion worship demoniac beings, and those in darkness worship

the departed and ghosts. Bhagavad-gita (9.25) also explains that

those who worship demigods take birth among them, those who

worship ghosts take birth as such, those who worship the ancestors

go to them, but those who worship Krishna return to Him.

Herein we can understand that whatever mode of worship

or activity we engage in brings particular results. Some may strive

for happiness simply by filling their belly full of food and are

content to work hard for no other reason. Others are satisfied by the

pursuit for sex life, or by political power, or by religious

activities,

or by giving charity, or by achieving peace of mind. But if this is

somehow or other based on pleasing the temporary body and mind

of yourself or others, then all such happiness, being material, is

temporary. The results are very meager, like trying to be satisfied

with one drop of water while living in a desert. People who

struggle to achieve one drop of happiness here and another drop

there are busy running around, working very hard, and yet miss the

real goal of life. This is explained in the Bhagavatam (11.21.28) by

Sri Krishna that people dedicated to pleasures of the body that are

obtained through the performance of Vedic rituals, or any other

process for material happiness, cannot know Him though He is

situated in their hearts and the whole universe emanates from Him.

Such people are like persons whose eyes are covered by mist and

cannot recognize what is right in front of them.

In this way, according to the Vedic texts, people remain

blind and cannot understand how to reach the real happiness that

exists within them since they always focus on external comforts.

Processes for attaining such things as external pleasures, heavenly

bliss, a good future birth, or different levels of mystic awareness

are included in the Vedas for those who want them. But such

people miss the essence of the Vedic teachings which emphasizes

the need to reach the ultimate spiritual perfection.

 

 

THE ULTIMATE PATH TO THE ABSOLUTE

 

Ultimately, the Vedic system is to engage everyone in a

process that will elevate them from whatever position they are in to

a higher mode of living. Thus, there are many levels of

understanding found within the Vedic tradition in order to

accommodate the various forms of consciousness and tendencies of

the innumerable living beings, especially humans. But without

coming to the highest level of knowledge and realization, they will

continue to engage in activities resulting in different degrees of

anxiety and lamentation. Being concerned about this problem and

foreseeing the troubled times ahead, the great sages 5,000 years

ago requested Suta Gosvami to explain the Srimad-Bhagavatam

after having learned it from Srila Vyasadeva and others. Thus they

put forth the following request:

 

O learned one, in this iron age of Kali men have but short lives.

They are quarrelsome, lazy, misguided, unlucky, and, above all,

always disturbed. There are many varieties of scriptures, and in all

of them there are many prescribed duties, which can be learned

only after many years of study in their various divisions. Therefore,

O sage, please select the essence of all these scriptures and explain

it for the good of all living beings, that by such instruction their

hearts may be fully satisfied. (Bhag.1.1.10-11)

 

In this way, the sages pointed out that in Kali-yuga, this

present age, men are easily distracted by so many things and their

lives are very short, so now let us not waste time but hear only the

essence of all spiritual knowledge so that everyone can be satisfied

and know the real goal of life and not remain confused. It was also

for this reason that Srila Vyasadeva was feeling dissatisfied, even

after compiling all the Vedic knowledge into written form. The

essence of all spiritual and metaphysical understanding and

realizations had not yet been put into a concise and conclusive

format.

Vyasadeva, while questioning his unexpected

dissatisfaction, was at that very moment greeted by the sage Narada

Muni who had just arrived at Vyasadeva's cottage. Suta Gosvami,

in Srimad-Bhagavatam, Canto One, Chapters Five and Six, relates

the story in this way:

Narada Muni asked Vyasadeva whether he was satisfied

after having written the great Mahabharata. Sri Vyasadeva

answered that in spite of all he had done, he was not content and,

accepting Narada Muni as his spiritual master, questioned him

about the root cause of the dissatisfaction he felt. Narada replied

that the cause was that Vyasadeva had not written about the

sublime characteristics of the Supreme. The philosophy that does

not satisfy the transcendental senses of the Supreme is considered

worthless, but that literature which is full of the transcendental

descriptions of the name, form, and pastimes of the unlimited

Supreme can bring about a revolution amongst the misdirected

civilization of the world. Even though improperly composed, such

literature is heard and accepted by saintly and intelligent men.

This is exactly what is missing in the earlier Vedic texts as

well as most other religious scriptures found in the world today.

Narada is recommending that to include the topics he mentioned

will certainly bring about a revolution to help all those who are

living in a misguided civilization. The reason for this is simple:

one may defend the science of religion or engage in so many

philosophical conversations, but there will never be any final

conclusion to such talks without practical experience of the

Supreme. Without this genuine experience, all religious or

philosophical talk is just mental speculation. It is another way of

passing time for the armchair philosophers because anyone, simply

by juggling words or taking things out of context, can steer various

controversial topics towards any conclusion they want. This is the

way some so-called religious leaders or propagandists use things

like religion to justify their own selfish intentions.

More light is shed on these points in the Bhagavatam

(11.22.5-6) wherein Krishna explains to Uddhava that when

philosophers cannot agree on the way they view things, it is simply

the interaction of Krishna's illusory energies that motivate their

disagreements. But for those who have fixed their minds in

Krishna, the Absolute Truth and ultimate conclusion of all spiritual

realizations, the cause for argument and differences of opinion

disappear.

Just as when you may have several hungry people in a room

discussing the various causes of and means to extinguish their

pains of hunger, no one has to tell them that the process of eating a

nice meal has worked when, after having done so, they

automatically feel their hunger subside. The experience is universal

and, after eating and feeling satisfied, leaves no room for argument.

Similarly, after having reached the platform of experiencing the

Absolute Truth, what need could there be for further argument or

disagreement? The experience is universal for those who have

reached it. And for those who have, participating in a religion or

faith which condones the idea of deliberately quarreling or fighting

wars with members of other faiths is utterly absurd. Indeed, such

fighting only shows the gross ignorance of one's real spiritual

identity and the animalistic qualities of such people, though they

may claim strong allegiance to a particular religion. Of what use to

the world is such a religion or philosophy? As pointed out in the

Manu-samhita (12.95-96), such a religion is simply based on

darkness and is worthless, producing no good reward after death.

Therefore, to help avoid further quarrel and confusion among the

people in this age, Narada Muni encouraged Vyasadeva to write

and describe the eternal spiritual truths in a more direct manner.

Narada explained to Vyasadeva that spiritual knowledge,

though free from material faults and connections, is still

incomplete if devoid of an understanding of the transcendental

characteristics of God. But Vyasadeva, who is completely perfect,

can meditate on the Lord's pastimes for the liberation of all people

from material existence. Only one who has retired from activities

for material happiness deserves to understand such spiritual

knowledge and experience spiritual bliss. Therefore, Narada

emphasized that by Vyasa's mercy, those who are attached to

material existence should be shown how to attain spiritual

realization. Those who are truly intelligent will endeavor to reach

this goal.

Vyasadeva knew all about spiritual knowledge and the

transcendental qualities of the Supreme Being because he is a

plenary portion of the Lord. Though he is birthless, he appeared in

this world for the welfare of all. And to teach a lesson, he displayed

dissatisfaction when he had still not engaged himself in writing the

glories of the Supreme's spiritual qualities, and then accepted

Narada as a spiritual master to learn the reason for his discontent.

Thus, Narada continued to explain to Vyasadeva that learned men

have concluded that the actual purpose for engaging in austerities,

sacrifices, studying the Vedas, chanting the hymns, etc., is to

advance in the knowledge of the transcendental characteristics of

the Supreme, which is the only way to remove all difficulties.

This is the ultimate process for perfecting one's life and for

attaining full spiritual realization. This is the answer to Uddhava's

question about whether a particular process in the Vedic literature

is superior. Without understanding the Absolute Truth, one's

knowledge of his real identity, or the universe, the purpose of life,

and everything else in one's experience, is incomplete. So the

conclusive purpose of the Vedic process is to increase one's

knowledge of the Supreme, which will encompass all other forms

of knowledge. The most direct way of doing that is through the

practice of hearing about the Supreme Being from the Vedic

literature, such as Srimad-Bhagavatam. Simply hearing or studying

this literature is a part of the process of bhakti-yoga. As explained

in Bhagavad-gita (11.54), only through bhakti-yoga can one enter

into the mysteries of understanding the Supreme as He is.

Similarly, Srimad-Bhagavatam (1.2.20) points out that only by

bhagavat-bhakti, devotion to the Lord, can one get positive

scientific knowledge of the Supreme Personality. Therefore,

Narada requested Vyasadeva to describe the spiritual activities and

qualities of the Supreme to satisfy inquisitive and learned men, and

mitigate the sufferings of the people in general. After all, by

engaging in ordinary yoga people may attain some peace of mind

and freedom from desire and lust, but to give satisfaction to the

soul requires the performance of devotional service, bhakti-yoga,

to the Supreme. This is the means of establishing a link between

the soul and the Infinite Lord. This is what Vyasadeva had yet to

do. And the perfection of this was to compile the great devotional

work of Srimad-Bhagavatam.

Then, when Sri Krishna had left this planet after performing

His various pastimes by which He attracts the conditioned souls,

and on the new moon night near the end of the month of Phalguna

(February-March), the planets aligned themselves in one direction

above the Earth, with the planet Rahu over India. On that night in

3102 BC, according to the Vedic scholars, the world slipped into

the depths of forgetfulness as Dvapara-yuga ended and the age of

Kali-yuga began. Shortly after this occurrence the great sage

Vyasadeva had heard all these instructions from Narada Muni.

 

 

CONCLUSION

 

The conclusion of this story, as related in the Bhagavatam

(1.7.2-6), is that after Narada Muni had explained all these points,

he took leave of Vyasadeva. Then Vyasadeva, in his cottage at

Samyaprasa on the western bank of the River Sarasvati, sat down

to meditate. He fixed his mind, perfectly engaging it in devotional

service, bhakti-yoga, without any tinge of materialism, and thus he

saw the Absolute Personality of Godhead along with His external

energy, maya, which was under full control. Deluded by maya, the

living entities think they are a part of the material world and thus

undergo the reactions of material miseries. However, such

miseries, which do not really touch the soul, can be counteracted

by engaging in devotional service, bhakti-yoga. But the mass of

people do not know this, so to dispel their grief, materialistic

infatuation, and fear, the learned Vyasadeva compiled this Vedic

literature, Srimad-Bhagavatam, which is in relation to the Supreme

Truth.

In this way, Srila Vyasadeva, the compiler of the original

Vedic literature, wrote his concluding commentary on Vedanta in

the form of Srimad-Bhagavatam In the Bhagavatam, Srila

Vyasadeva very clearly establishes that real Vedanta, or the

ultimate end of all knowledge, is to understand the Supreme

Personality of Godhead, Lord Sri Krishna:

 

In the revealed scriptures, the ultimate object of knowledge is Sri

Krishna, the Personality of Godhead. The purpose of performing

sacrifice is to please Him. Yoga is for realizing Him. All fruitive

activities are ultimately rewarded by Him only. He is supreme

knowledge, and all severe austerities are performed to know Him.

Religion [dharma] is rendering loving service unto Him. He is the

supreme goal of life. (Bhag.1.2.28-29)

 

 

Herein, it becomes clear that the aim of all austerity,

penance, charity, scriptural study, yoga practice, and religious

activity is to regain one's love for God, Krishna. Without that, all

religious and pious acts are incomplete. Only through selfless love

can God be captured or attracted, or can one bind oneself to Him.

>From this study of all the Vedic literature and its purpose, it

becomes clear that this is the real goal of all yoga and spiritual

activities. This is what leads us to the heart of Hinduism,

sanatana-dharma, the awakened love for the Supreme Being and all

other living beings, which are His parts and parcels.

As the Bhagavatam explains, the practice of yoga or

karma-yoga alone is unable to cut the bondage of attraction to the

illusory energy or worldly attachments. Therefore, the easiest way

to achieve the most complete form of liberation is through the

process of bhakti, loving attachment to the Supreme Being through

devotional service, which can overtake all other forms of

attachment.