BY: SUN STAFF
Jan 14, CANADA (SUN) —
Tattva Sandarbha
by Srila Jiva Goswami
SECTION FORTY-EIGHT
Srila Vyasadeva experienced that this prayojana was even better than the happiness derived by realization of impersonal Brahman. Consequently, He taught Srimad Bhagavatam to Sukadeva Gosvami, who was absorbed in the bliss of Brahman, so that he too could taste the special bliss derived from love of Godhead. This is described by Suta Gosvami in Bhagavatam verse 1.7.8, beginning with "sa samhitam".
In this verse the phrase kritva anukramya ca, "after writing and rearranging", means that Vyasadeva first wrote Srimad Bhagavatam in an abbreviated form and later on, upon getting instructions from Sri Narada Muni, expanded and rearranged it. Thus the contradictory statements, that the Bhagavatam was composed after the Mahabharata, as mentioned in the Bhagavatam, and that the Mahabharata was compiled after the eighteen Puranas, as mentioned elsewhere, can be reconciled.
The phrase nivritti-niratam indicates that because of absorption in the bliss of Brahman Sri Sukadeva Gosvami was leading a life of complete renunciation from which he never deviated.
Sri Jiva Toshani Commentary
One of the most profound realizations of Srila Vyasadeva was His experience of the superiority of bhaktyananda, the bliss derived from loving devotional service to Krishna, over brahmananda, the bliss of impersonal Brahman absorption. Srila Rupa Gosvami confirms this in Bhakti Rasamrita Sindhu (1.1.38):
"Even if the happiness of Brahman realization is multiplied trillions of times it cannot compare to even a single drop from the ocean of the bliss of devotional service." Indeed, this is an inevitable experience of devotional service, that it completely belittles and derides the happiness of Brahman realization.
Naturally a father wants to give the best thing to his son. Vyasadeva therefore taught Srimad Bhagavatam to Sukadeva Gosvami, but being the son of Srila Vyasadeva was not Sukadeva's only qualification. His qualification was that he was fixed on the path of renunciation and so he had no material desires whatsoever (nivritti-niratam). No material desires means he had no ulterior motive to misconstrue the meaning of the Srimad Bhagavatam and thus use it for material gain, either gross or subtle. Srila Vyasadeva did not consider any of His other disciples qualified like Sukadeva. In this way, Vyasadeva set a standard for all students and speakers of the Srimad Bhagavatam.
In this section, Srila Jiva Gosvami also solves any doubt about the chronology of the Bhagavatam's composition. It is clear from statements in the Srimad Bhagavatam that it was composed after the Mahabharata. This is evident from the following Bhagavatam verses (1.4.25,26):
"Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahabharata for women, laborers, and friends of the twice-born. O twice-born brahmanas, still his mind was not satisfied, although he engaged himself in working for the total welfare of all people."
After this dissatisfaction of Vyasa, Narada Muni appeared and told him to compose the Srimad Bhagavatam. But elsewhere it is stated that the Mahabharata was written after all eighteen Puranas were composed. For example, Sri Baladeva Vidyabhushana, in his commentary on this section, quotes Matsya Purana (MP. 53.70):
"The son of Satyavati, Srila Vyasadeva, after writing the eighteen, Puranas composed the great history called the Mahabharata, which acts like a commentary on the Vedas".
To resolve this apparent contradiction in the chronology, Srila Jiva Gosvami explains that the Bhagavatam was originally composed by Srila Vyasadeva in an abbreviated form. He compiled the great history called Mahabharata out of compassion for those who are not allowed to study the Vedas. But even after completing the great epic, Vyasa still felt a void in His heart. Thereafter, on the instructions of Narada Muni, he created a new, expanded edition of the Srimad Bhagavatam, which is the one currently available.
Furthermore, it is understood that this later edition was composed after the disappearance of Lord Sri Krishna from Earth, because it was then only that Kali could spread its influence and was noticed by Srila Vyasadeva. For the welfare of those people in the grip of Kali He earlier composed the Mahabharata. Parikshita Maharaja's chastisement of Kali occurred after the dialogue between Narada
Muni and Srila Vyasadeva, since it was the spreading of Kali's influence that caused the unhappiness in Vyasa's heart. Prior to the appearance of Kali, Vyasadeva had no motive to feel dissatisfied because Lord Krishna was still present with all the religious principles. That this later edition of Srimad Bhagavatam came about before
Maharaja Parikshita was cursed by the brahmana boy, which was after the disappearance of Lord Sri Krishna, is confirmed in the Bhagavatam (1.3.43):
"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." In this connection one may also refer to the statements of Suta Gosvami in the First Canto, Chapter Four.
To summarize the chronology of the Vedic literatures: First Srila Vyasadeva edited the one original Yajurveda into four Vedas. He then reduced the 1,000 million verses of the Puranas into eighteen Puranas consisting of four hundred thousand verses. This included the Srimad Bhagavatam in it's original abbreviated form. After this he composed his epic work the Mahabharata. Then he gave the essence of the Vedas, Puranas, and Mahabharata in the form of the Vedanta Sutra. His last composition, the best of all, is the Srimad Bhagavatam, which is His own commentary on the Vedanta Sutra.
Some scholars believe that there were two editions of Mahabharata. They say it was first compiled after the Vedas in one hundred sections, later Veda Vyasa reduced it to a hundred thousand verses in 18 sections after compiling the 18 Puranas. The Adi Parva of Mahabharata, verse 1.10.5, states that Srila Vyasa compiled a Samhita with six million verses, out of this one hundred thousand verses were given to human beings. This Mahabharata was first recited by sage Vaisampayana to Janmejaya Maharaja, son of King Parikshita. Another reason they give to support their theory is that in the Brihadaranyaka mantra (2.4.10), cited in Anuccheda 12, the list of scriptures breathed out by Lord is given. On that list Itihasa appears before the Puranas and they believe Srila Vyasa compiled the Vedic literatures in the same order as listed in that verse.
Next, Srila Jiva Gosvami shows that the realization of Srila Vyasadeva in His trance is the epitome of all philosophies and that this is confirmed by Suta Gosvami.
Go to Section Forty-nine
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