Jan 25, 2019 — CANADA (SUN) — Sad Sandarbhas by Srila Jiva Goswami
Tattva Sandarbha
by Srila Jiva Goswami
SECTION FORTY-NINE
In answer to Sri Saunaka's question, Suta Gosvami explained the experience of Srila Vyasadeva, born of samadhi, as superior to the bliss of Brahman. In Bhagavatam 1.7.10 he expands on this with logic and reason based on the experience of the atmaramas, transcendentalists who take pleasure within the self.
In this verse, the word nirgranthah (free from bondage) means "one who is beyond all rules and regulations described in the scriptures" or "one who is free from the knot of false ego". The word ahaitukim (causeless) means "not desiring any results". To put an end to all doubts, he says, "Indeed, such is the nature of Lord Hari that even atmaramas feel attracted to Him".
The same meaning is conveyed by relating the experience of Sukadeva Gosvami in verse 1.7.11 of Bhagavatam. First Sukadeva Gosvami's heart was captivated by hearing a few selected verses from Srila Vyasadeva relating Lord Hari's attributes. Later on, despite its vast size, he studied the complete Srimad Bhagavatam. Thereafter, the devotees of Lord Vishnu became very dear to him. Their friendship grew out of his daily reciting the Lord's pastimes to them. Or the words vishnujana priyah can mean that Sukadeva became dear to the devotees of Lord Vishnu.
The import is this: According to the narration given in the Brahma-vaivartta Purana[1], Sri Sukadeva Gosvami, even while in the womb of his mother, realized that Lord Sri Krishna was able to control Maya. Vyasadeva, implored by Sukadeva, brought Lord Krishna to His hermitage and thus Suka saw Lord Krishna even while lying in his mother's womb and became free from the influence of Maya. Thus considering his life successful, after taking birth he retired to a solitary place.
Thereafter, Srila Vyasadeva realized that the Srimad Bhagavatam is the only means to captivate Sukadeva's heart and thus made him hear selected Bhagavatam verses that specifically describe the super-excellent characteristics of Lord Sri Krishna. By this he captured Sukadeva's mind and then taught him the complete narrative. In this way Sri Suta has also spoken about the special greatness of Srimad Bhagavatam.
Thus it has been shown that both Sukadeva Gosvami and Srila Vyasadeva had the same realizations (regarding the Srimad Bhagavatam and it's essence). Therefore the import of the statements in the Srimad Bhagavatam must be understood according to the realizations of it's narrator (Sri Suka) and not otherwise. It is implied that any other interpretation must be considered mere speculation and deviant from the real understanding.
Sri Jiva Toshani Commentary
To understand the essence of Srimad Bhagavatam, Jiva Gosvami first analyzed the heart of Sukadeva in Section Twenty-nine. Then he began analyzing the experience of the writer, Sri Vyasa, whose trance is the basis for his composing the Srimad Bhagavatam. Jiva Gosvami concludes this analysis in the present section by confirming it with the words of Sri Suta Gosvami from the Srimad Bhagavatam 1.7.10, which is the atmarama verse. These are the major points derived from his analysis:
A. The original feature of Godhead is Lord Krishna endowed with multifarious potencies that are in three main categories-- internal, external, and marginal.
B. His chief form is Sri Krishna, but He also manifests in various expansions without limit.
C. The Supersoul manifestations and the impersonal Brahman are two of His other features; they are not independent of Him.
D. The living entity is distinct from the Lord in its essential nature and can never be one with Him in an absolute sense.
E. Maya is an energy of the Lord that deludes those living entities who have turned their backs on the Lord.
F. Maya is a devotee of the Lord and is always subservient to Him.
G. Maya can exercise no influence over the Lord or His internal potencies.
H. The jivas can become free from the bondage of Maya by surrendering to the Lord and engaging in His devotional service.
I. Hearing the Srimad Bhagavatam is devotional service to the Lord and is thus capable of ending the miseries of the jiva.
J. The bliss one derives by engaging in devotional service to the Lord is so superior to the happiness derived from the realization of impersonal Brahman that even atmaramas become attracted to the Lord's attributes and pastimes.
K. The purpose of human life is to attain love of God, the mature fruit of sadhana-bhakti.
L. Devotional service is supremely independent, like the Personality of Godhead; it does not depend on any other means.
When Suta Gosvami finished describing the trance of Srila Vyasadeva, Saunaka Rishi asked, "If Sukadeva Gosvami was completely renounced, having no interest in anything, on account of being absorbed in the bliss of the self, what caused him to study this lengthy Bhagavata Purana?
Suta Gosvami replied with these two verses (SB. 1.7.10,11): "All different varieties of atmaramas (those who take pleasure in the self), especially those established on the path of self-realization, although freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. Indeed, such are the transcendental qualities of the Lord that He can attract everyone, including liberated souls. Sri Sukadeva Gosvami's heart was captivated by hearing of Lord Hari's attributes and pastimes, and therefore he undertook the study of this great narration, the Srimad Bhagavatam. This made him very dear to the devotees of Lord Vishnu, or Krishna."
By this answer Suta Gosvami confirmed all the realizations of Srila Vyasadeva and Sukadeva Gosvami. First he gives a general principle. That all varieties of self-satisfied persons, though liberated from material bondage, they still desire to engage in Krishna consciousness. Second he gives an example of the specific application of the principle, Sukadeva Gosvami. Thus Suta Gosvami establishes that Sukadeva Gosvami's was not an isolated case. Rather, Sukadeva's experience is confirmed by many other atmaramas. And the only reason for such attraction is the attributes of Lord Hari.
In this way, Srila Jiva Gosvami shows conclusively that Sukadeva Gosvami, Srila Vyasadeva, and Suta Gosvami are all fixed in the same realization. Hence the Srimad Bhagavatam should be studied and interpreted based on their realizations. Other interpretations must be considered deviant from the natural sense of the book. In Anuccheda Twenty-seven, Srila Jiva Gosvami disclosed that Sridhara Svami's commentary on the Srimad Bhagavatam is mixed with impersonalism. Sridhara Svami did this as a preaching strategy to attract the Mayavadis to the Bhagavata philosophy. Jiva Gosvami said there that he would not accept the impersonal portions of Sridhara's commentary. Rather, he would use those parts of Sridhar Svami's commentary that are in line with the natural sense of the Bhagavatam, considering them authoritative. In those parts that have a Mayavada slant he would give his own explanation.
A modern scholar has critized Srila Jiva Gosvami for this, saying he is an opportunist for accepting only those things that support his opinion and branding the rest as written with a motive and as only an apparent opinion of Sridhara Svami. He concludes that Jiva Gosvami is not a true follower of Sri Caitanya Mahaprabhu, who had great reverence for Sridhara Svami's Bhavartha-dipika. This scholar claims that Mahaprabhu would not have rejected any part of Sridhara's commentary.
But in this section Srila Jiva Gosvami further clarifies his policy: He accepts any explanation which fits in the vision of Vyasa, Sukadeva, and Suta. This is the real desire of Lord Caitanya, because those who know anything about the life and teachings of Sri Caitanya Mahaprabhu know that He was the leading opponent of impersonalism in His time. He personally defeated the two leading Mayavadis, Prakasananda Saraswati and Vasudeva Sarvabhauma, in debate and He condemned the Mayavada interpretation of Vedanta. For Him to embrace a mixed commentary on the Srimad Bhagavatam in light of His teachings and example is unlikely and not at all credible.
Vaishnavas coming in disciplic succession have not the slightest confusion on this point. Lord Caitanya respected Sridhara Svami's commentary because Sridhara was in fact a great Vaishnava and his commentary was the best of what was available in that he tried to keep the natural sense of the Bhagavatam and his conclusions support the Vaishnava siddhanta. Sridhara Svami's impersonal explanations were not his true heart's desire. This is visibly clear upon reading his words. For example, while commenting on the first Bhagavatam verse he writes, srimad-bhagavadguna-anuvarnan-pradhanam bhagavata-sastram, "The Srimad Bhagavatam is chiefly written to explain the wonderful qualities of the Supreme Lord and that is repeatedly done in this book." These and many other similar statements throughout his Bhagavatam commentary make it clear that any question of Sridhara Svami's Vaishnavism is foolish. Similarly, any criticism of Jiva Gosvami for rejecting the impersonal portions of Sridhara's comments here in the Shat Sandarbhas is equally foolish.
Logically, to grasp the essence of the Srimad Bhagavatam one must see it from the standpoint of Vyasadeva and Sukadeva and not from any other angle. Thus Srila Jiva Gosvami is a true scholar of the Bhagavatam and a true follower of Sri Caitanya, whose mission and desire was to see the Bhagavatam established as the last word in philosophy throughout the world. Jiva Gosvami was not a blind follower of Sri Caitanya Mahaprabhu. Neither is he like blind scholars, who foolishly try to understand the supreme scripture without accepting a teacher in disciplic succession.
Jiva Gosvami was the leading disciple of Srila Rupa and Sanatan Gosvamis, two principle followers of Sri Caitanyadeva. The Lord personally instructed them in the science of devotional service and ordered them to write books setting forth all His precepts. This they did in a most wonderful way, explaining the intricacies of bhakti-yoga, so that no follower in their line would have to speculate or misinterpret the teachings of Lord Caitanya. Rupa and Sanatan personally trained Srila Jiva Gosvami in Krishna consciousness. They were so pleased with him that they made him the editor of many of their books. We have no room, therefore, to doubt the reliability of Srila Jiva Gosvami as a loyal follower in the footsteps of Srila Rupa and Sanatan Gosvamis and therefore of Lord Caitanya. The ultimate proof of this is that no contradiction is found between the works of Rupa and Sanatan and that of Srila Jiva Gosvami. Indeed, he has declared early in Sri Tattva Sandarbha that he is writing this work under their order. Further, Srila Jiva Gosvami was the successor of Srila Rupa and Sanatana Gosvamis as the leader of the Gaudiya Vaishnavas in Vrindavan, Bengal, and Orissa. This was tacit acknowledgement of his stature as a dedicated follower of Lord Caitanya Mahaprabhu.
From the First Canto, Chapter Two, it is evident that Sukadeva Gosvami left his father's house immediately after his birth. According to the Brahma-vaivartta Purana, when Sukadeva was still in his mother's womb he could understand the peril of being in the material world and the risk of being captivated by Maya. He also knew that Krishna could dispel Maya's charms, so he got Vyasadeva to bring Lord Krishna from Dvaraka. He then had the Lord assure him of protection from Maya. After that Sukadeva took birth, but he immediatley left home and went into the forest. Srila Vyasadeva, out of natural affection for His son, followed him for sometime, calling him to come back.
Sukadeva, however, being liberated from all material attachment, paid no heed to his father. Vyasadeva was mortified at this since he wanted to teach the Srimad Bhagavatam to his son. To entice Sukadeva back home Vyasa had some of his disciples recite verses from the Bhagavatam whenever they went to the forest for collecting firewood. Once when they were singing these verses, Sukadeva Gosvami heard them. As soon as he heard the verses his heart was captivated and he followed those students, who led him to Sri Vyasa. By this time he had already renounced his attachment to Brahman. Then Srila Vyasadeva taught him the complete Srimad Bhagavatam.
At present no scriptural reference is found regarding which verses attracted Sri Suka's heart, but in the opinon of some Vaishnava scholars, these three were among them 1.9.20, 3.2.23 and 10.21.5:
"O King, that personality whom, out of ignorance only, you thought to be your maternal cousin, your very dear friend, well-wisher, counselor, messenger, benefactor, and so on., is that very Personality of Godhead, Sri Krishna."
"Alas, how shall I take shelter of one more merciful than He who granted the position of mother to the she-demon Putana although she was unfaithful and she prepared deadly poison to be sucked from her breast?"
"Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and a Vaijayanti garland, Lord Krishna exhibited His transcendental form as the greatest of dancers as He entered the forest of Vrindavana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories."
These verses describe Lord Krishna's love for His devotees, His mercy even upon His enemies, and His incomparable charm and beauty.
In the Mahabharata, the story of Sukadeva Gosvami is different from that narrated above. Baladeva Vidyabhushana comments that the two stories belong to the different days of Lord Brahma.
Having arrived at the conclusion of the prameya, or what is to be known from the Srimad Bhagavatam, Srila Jiva Gosvami next outlines the scheme of Sri Shat-Sandarbhas.
[1] * This story is not in current editions of this Purana.
