Srimad-Bhagavatam 1.5.1-4 Prabhupada: sri-caitanya-mano-’bhistam sthapitam yena bhu-tale svayam rupah kada mahyam dadati sva-padantikam We shall speak something about the compilation of Srimad-Bhagavatam by Vyasadeva. [break] …known as Vedavyasa. Vedavyasa, because he has compiled all the Vedic literatures, wonderful education… There are millions of verses in the Puranas, Mahabharata, in Srimad-Bhagavatam. Only Srimad-Bhagavatam contains 18,000 verses. Mahabharata contains about more than 100,000’s of verses. Similarly, there are other Puranas. Besides that, Upanisads. He is the editor and compiler of all these Vedic literatures. But he was not satisfied even after his presentation of the Vedanta-sutra. He summarized all the Vedic knowledge in sutra—Sutra means codes—so people may take advantage. Just like there are business codes, Bentley’s codes, Henry’s codes. So one or two words will give impression of volumes of knowledge. Businessmen, they need it to save the expenditure on wiring, on telegraphing. Just like CIF. “Accept your offering. CIF.” CIF means “cost including freight.” That means goods will be delivered at your door. So similarly, there are many codes in business matter. In military arts there are so many codes. So Vedanta-sutra means codes of all Vedic knowledge. Sutra. Sutra means codes. Just like athato brahma jijnasa. Atha, “now,” atah, “after this,” brahma, “the Supreme Absolute Truth,” jijnasa, “one should inquire.” Now you can explain in volumes of books athato brahma jijnasa. So there are different commentators, they have explained when brahma-jijnasa should begin, when one should be prepared to inquire about the Supreme. Somebody says, “After karma-kandiya, after finishing all these sense gratificatory processes,” or “After this, after this.” Because the word is atha, “now, hereinafter.” “Therefore.” “Therefore,” that’s atha. This word is very significant, atha. Why “therefore”? Especially in your America—you are all American boys and girls—you should take note of this atha, “therefore.” What is that “therefore”? “Therefore” means that “You have enjoyed your material life as luxuriantly as possible, but you are confused. You are not happy. You have produced hippies, frustration. Therefore.” You can take this word, “therefore.” Because we have failed, the Americans have failed to achieve the highest pleasure of life even by arranging all kinds of material facilities, therefore they should be eager to understand. At least, they should inquire what is the cause. (aside:) Don’t bother about that. Here. So brahma-jijnasa. This brahma-jijnasa is answered immediately in the Vedanta-sutra. What is Brahman or what is the greatest? Say, greatest happiness. Now you have enjoyed material happiness, but you are not satisfied. You are confused. Then you should inquire what is greatest happiness. So these codes are so important thing, Vedanta-sutra. You can explain “therefore” in so many ways according to your knowledge. But scientifically, this “therefore” means we are trying to find out the original source of everything. We are trying to find out what is the original source of this cosmic manifestation, why we are hankering after happiness, why we are confused. So many things. What is the original source? The original source is replied immediately in the next sutra, next code. Janmady asya yatah [Bhag. 1.1.1]. The original source, either of happiness or of distress, everything original source is that. Simply giving original… Janmady asya yatah [Bhag. 1.1.1]. Wherefrom everything emanates. Distress also emanates and happiness also emanates. This cosmic manifestation also emanates. The supply also emanates. Everything emanates. The supreme source. Now you can explain. Everything emanates. How is that distress also emanates and happiness also emanates, knowledge also emanates, ignorance also emanates? Yes. That is fullness. That is fullness. This is the… How that original source is for everything, that is explained in the Bhagavad-gita, Bhagavata also. Krsna says in the Bhagavad-gita that aham sarvasya prabhavah: “I am the source of everything. I am the source of happiness, I am the source of distress, I am the source of all this Brahma, Visnu, Mahesvara, everything.” Mattah parataram nanyat: [Bg. 7.7] “There is no more supreme source than Me.” Then why these two things, duality, distress and happiness? That is also answered in the Bhagavad-gita. You’ll find, sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca: [Bg. 15.15] “I am sitting in everyone’s heart and from Me there is memorization and forgetfulness.” (bell sound) Why you are disturbing? Sit down. Hear. Try to hear. So mattah smrtir jnanam apohanam ca [Bg. 15.15] One forgets and also one remembers. Remembrance and forgetfulness. So why one remembers Krsna consciousness and why one forgets Krsna consciousness? Actually, my constitutional position is, as Caitanya Mahaprabhu says, that jivera svarupa haya nitya-krsna-dasa [Cc. Madhya 20.108-109]. Actually, the constitutional position of the living entities are that he is eternally servant of God. That is his position. He’s meant for that purpose, but he forgets. So that forgetfulness is also janmady asya yatah [Bhag. 1.1.1], the Supreme. Why? Because he wanted to forget. krsna-bahirmukha hana bhoga vancha kare nikata-stha maya tare japatiya dhare Just like sometimes we imitate. Somebody, I think he is very much enjoying, so I also think, “Why not I enjoy like him?” This is natural. We have got independence to think like that. Similarly, when the living entities, whose business is to serve Krsna, when he wants to become Krsna, when he wants to become God, although he is dog, still, when he wants to imitate, he is immediately put into the clutches of maya. “All right. You enjoy. Try yourself. Try yourself to become God.” So this is material world means everyone is trying to become God. I am trying to become God, you are trying to become God. So there is competition between Gods. He has forgotten that he is dog, but he’s trying to become God. Especially in these days, especially in our (chuckling) India, Bengal, there (are) so many Gods incarnation, rascal. You see? So many. As if God is so cheap thing that anyone can become God. So God has given us the chance, “All right. You try to become God.” He’s trying to become God, and more and more… This is asuric. Just like Hiranyakasipu. As soon as his little child would say “Krsna, Narayana,” he would immediately become angry: “Oh, who is this Narayana?” “Oh, He is God.” Just like this child is doing. “I am God. Who is God? You are trying to respect some other God?” So this philosophy is there always, and now it is very prominent that everyone wants to become God. So many swamis, they come to your country and they, “Oh, you are God, I am God, this God, that God.” So this is going on. And in the lower stage they are grossly under the impression that “I am this body,” “I am this mind,” or “I am this intelligence.” And later on, “I am God,” and so many things. So this Bhagavata, Srimad-Bhagavatam, explains that Supreme from where everything is emanating. Janmady asya yatah [Bhag. 1.1.1]. From the very beginning. Janmady asya yatah anvayad itaratas carthesv abhijnah svarat. Very nicely. You have read our explanation, English explanation in the Srimad-Bhagavatam. What is that Supreme? That Supreme, janmady asya yatah [Bhag. 1.1.1], that Supreme is abhijnah. He knows everything. But the so-called cheap Gods, do they know everything? He does not know even what is going to happen in next moment. Just like I heard there was a “God,” Meher Baba. He had came. And he did not know that he is going to meet with some motor accident, and still he claimed that he’s God. You see? So Srimad-Bhagavatam is the right explanation of the philosophy. What is the original source of everything, that is the beginning. Janmady asya yatah [Bhag. 1.1.1]. Therefore it is called bhasyayam brahma-sutranam. Bhasya ayam. Ayam (grantha?) Srimad-Bhagavatam is the right commentary on the Vedanta-sutra. So how this Vedanta-sutra commentary was originally written by the author himself is explained in the Fifth Chapter of Srimad-Bhagavatam, First Canto. You try to understand it. So the cause was that after compiling all these Vedic literatures up to the end, Vedanta-sutra, Vyasadeva was not satisfied. Vyasadeva was still morose. So Narada Muni, he is spiritual master, he could understand that Vyasadeva is seeking something, that “Why I am morose? I have tried to give knowledge to the people as far as possible, as far I have known from reliable sources. So why I am not satisfied?” At that time Narada came to him, and Vyasadeva received him, as it is the duty of the disciple to give good reception to the spiritual master. And when he was seated nicely, it is said, atha tam sukham asina upasinam brhac-chravah devarsih praha viprarsim vina-panih smayann iva So Devarsi, when he was comfortably seated, with his hand, in his hand that vina, vina-panih. Vina-panih is called Sarasvati. Vina means that stringed instrument which is carried by Narada and also Sarasvati, the goddess of learning. Sarasvati. Students, they worship Sarasvati for getting learning, material knowledge. And we Vaisnavas, we also… He is also Sarasvati. Narada is also Sarasvati. My spiritual master was known as Sarasvati, Siddhanta Sarasvati. Sarasvati is the knowledge. So there are two kinds of knowledge, avidya and vidya. Real vidya means brahma-vidya. This brahma-jijnasa, athato brahma…, that is vidya. That is real knowledge. And avidya, karma-samjna. Another vidya is how to learn technology, avidya. Avidya. That is avidya. Avidya-karma-samjnanya trtiya saktir isyate. So now, at the present moment, the education is being given to the people how to work hard, karma-samjna. That is not now. That is the system everywhere, because everyone wants to enjoy senses as far as possible, so he has to work very hard. But in the Srimad-Bhagavatam you will find the instruction is by Rsabhadeva, that this life is not meant for that simply hard labor for sense gratification. If you work hard, you try to work hard for attaining Krsna consciousness. Then your life will be successful. You have to work hard. If you want to enjoy senses, they are not very easily available. It is said that udyoginam praharsam praheti laksyam.(?) Unless you become industrious, laborious, you cannot enjoy even this material world. So one has to work because his business is to become servant. Jivera svarupa haya nitya-krsna-dasa [Cc. Madhya 20.108-109]. So if he does not become servant of Krsna, then he will have to become servant of maya. Just like same thing we are doing in this New Vrindaban or anywhere. The same thing. We are also cooking, we are also cleansing. So this is for Krsna. So even if we get tired by cleansing for Krsna, but that is an asset. Yes. And if we work the same thing for sense gratification, that is simply spoiling time. This is the technology of Krsna consciousness, that we can achieve the highest perfection of life by doing the same thing. Nirbandhah krsna-sambandhe yuktam vairagyam ucyate. So Vyasadeva, he also worked very hard, wrote so many books, unlimited. But he was not happy. So if you work for maya, then you’ll never be happy. You’ll get tired and you’ll simply be confused. But if you work for Krsna, then you’ll be happy. Just like… There are so many examples. Arjuna. Arjuna also, he remained a military man. He was in the beginning military man, and after hearing Bhagavad-gita he remained a military man. But that military man was for Krsna. And in the beginning he was a military man for acquiring some kingdom for sense gratification. So our Krsna consciousness movement is simply to change the consciousness, to change the account. The activities may be the same, but when the account is changed, then you’ll get the highest profit. So when Vyasadeva was morose, his spiritual master is addressing Vyasadeva as parasarya maha-bhaga. Maha-bhaga. Parasarya means Vyasadeva is the son of Parasara Muni, who was a great sage. His mother was Satyavati. Actually Vyasadeva was born… His mother was a fishergirl, fisherwoman. In Bengali we call machaoyali. So, but because the father was very great, Parasara Muni, so there is no question of father and mother. Everyone comes in his own ability according to karma. Nobody is responsible for his birth. Everyone is responsible for his work. So Vyasadeva became a great personality although he was son of a fisherwoman. Parasarya. He’s addressing, “My dear son of Parasara, maha-bhaga.” Maha-bhaga means “You are very fortunate.” Bhaga means fortune. Bhagya. Maha-bhaga. Parasarya maha-bhaga bhavatah kaccid atmana paritusyati. “Do you think that you’ll be satisfied identifying yourself with this material body or mind? That is not possible.” Paritusyati sarira atma manasa eva va. Sarirah sarirabhimany atma, atmana tena sarirena kaccit kim paritusyati(?). One who is… “You have compiled so many books on this concept of life, that the living entities are, some of them are considering that ‘I am this body,’ and some of them are considering ‘I am this mind,’ and some of them are considering ‘I am this intelligence,’ but he is none of them. He’s above this. He’s transcendental.” Unless he comes to that position, there is no question of paritosa, or satisfaction. So this is the first question, that “My dear Vyasadeva, you are so great. You are born of a great father. You are so learned. Maha-bhaga, you are so fortunate. But still, all your compilation of these books are based on the concept of this body and mind. Therefore you cannot get happiness.” Then he says, jijnasitam susampannam api te mahad-adbhutam krtavan bharatam yas tvam sarvartha-paribrmhitam “You have recently done…” Because Vyasadeva, after the Battle of Kuruksetra, he wrote Bharata, this Mahabharata, history, history of India or history of this planet, Mahabharata. So he says that krtavan bharatam yas tvam sarvartha-paribrmhitam. Sarvartha. Artha means, what are the arthas? Artha means interest. Interest. So there are four kinds of interests. We are interested in four things. If we are actually human being, a civilized being, then we should be interested with four things. What are those four things? Dharma-artha-kama-moksa. In human society, for at least peaceful living, the human society must have religion, dharma. And artha means economic development, good condition, economic con… That is also required. One, that the human society should be religious, they must have nice economic organization, and the kama, they must have also nice arrangement for sense gratification. So sense gratification is not denied. Dharma, artha, kama, and moksa. And after that, when one is satisfied, when he, when one is, by religious procedure, he is satisfied in his economic development, in his satisfaction of senses, the next need is moksa. Moksa means liberation from material bondage. These are four arthas. Catur-vargah purusarthah. Purusartha means the interest of the living entity. But they are not final. They are not final. So Narada will give the hint what is the final purusartha. That final purusartha is Srimad-Bhagavatam. Not that even if we become liberated, if we merge into the existence of the Absolute, oh, that is also not final. Therefore in the Srimad-Bhagavatam you’ll find in the beginning that dharmah projjhita-kaitavo’ tra [SB 1.1.2]. These four principles of our interest, means dharma-artha-kama-moksa, projjhita, they are thrown away from this Srimad-Bhagavatam. And the great commenter, commentator, I mean to say, Sridhara Svami, he says that dharmah projjhita—dharma-artha-kama-moksa atra moksa-visandhir(?) api parityaktah. One should not aspire even for liberation. That is the position of a devotee. Just like Caitanya Mahaprabhu says, na dhanam na janam na sundarim kavitam va jagadisa kamaye. These are dharma-artha. Anyone wants… Everyone wants money, everyone wants good wife, good family, good comfortable life. Caitanya Mahaprabhu denies, that “I don’t want all these things.” Na dhanam na janam na sundarim kavitam va jagadisa kamaye. Then that is… [break] Srimad-Bhagavatam you should study very scrutinizingly, critically. And there is explanation of great, I mean, stalwart devotees. In Srimad-Bhagavatam there are eight kinds of commentary. In Bhagavad-gita… They are authorized. They are not ordinary commentaries. Ordinary commentary, there may be many. Similarly, Srimad Bhagavad-gita there are nine kinds of commentary. So Srimad Bhagavad-gita or Bhagavata, they are themselves illuminated. Just like sunlight—there is no need of a lamp to see the sunlight. Similarly, Srimad-Bhagavatam or Bhagavad-gita, they are self-illuminated. Simply word to word if you try to understand, then you’ll get enlightenment. Still, there are acaryas who can help you. So this Mahabharata, which is referred now by Narada Muni: krtavan bharatam yas tvam sarvartha-paribrmhitam He says that jijnasitam susampannam api te mahad-adbhutam. Jijnasitam. Because Vyasadeva inquired from Narada. That is the duty of the disciple. Just like Rupa Gosvami says that how we can develop… We are explaining these things in our Nectar of Devotion. Adau gurvasrayam. You must inquire, you must be inquisitive. Wherefrom inquiry? You have to inquire from a guru, a spiritual master, who can actually give you right knowledge. And spiritual master means he is able to answer your question. So one should be very much inquisitive. What sort of inquisitiveness? Asking his spiritual master, “What is the rate of this article?” Just like businessman? No. That is also explained in the Srimad-Bhagavatam, that you should inquire. What is that inquiry? Tasmad gurum prapadyeta jijnasuh [SB 11.3.21]. Jijnasuh. Inquisitive. What is that? What is that inquiry? Tasmad gurum prapadyeta jijnasuh sreya uttamam. One who is inquisitive to understand uttamam, beyond this darkness. Because anything you inquire about material things, that is darkness. Tamasi ma jyotir gama. Uttama. Tama, tama means darkness. Ut. Ut means udgatam. So every word has volumes of meanings. Udga… Therefore sometimes right commentary required. So uttamam means udgatam tamam. Tama means this material world. When one is inquisitive to understand about the spiritual life, then he should accept a spiritual master. Otherwise there is no need. A spiritual master is not a fashion, that “Oh, I should have a spiritual master.” People after fashion. No. One must be very much inquisitive to know. What about, inquisitive? Uttamam. Sreya uttamam, what is the highest perfection of life. If one is actually inquisitive to understand about the highest perfectional stage of our life, then he should search after a spiritual master. That is the direction. So here Narada says that “You, jijnasitam, you have inquired. You have inquired. And after inquiry you have done also very nicely.” Because Vyasadeva has written so many books. Just like we are trying to write so many books. What is that book? That means whatever we have understood from our spiritual master. That’s all. So one should be inquisitive, assimilate them, and susampannam, and… This is called sravanam kirtanam visnoh [SB 7.5.23]. The inquiry means sravanam. Inquiry means to get the answer; that is hearing. And then assimilate. Then kirtanam, then distribute the knowledge to the world. That is the order of Sri Caitanya Mahaprabhu, that bharata-bhumite haila manusya janma yara [Cc. Adi 9.41]. Anyone who has taken birth in this holy land of India, Bharatavarsa… Just see how Caitanya Mahaprabhu gives power to every Indian. Every Indian has got this opportunity because his land of religion, the land of knowledge, spiritual knowledge. But these rascal men, they are being taught that “Throw away these books.” You see. Such misfortunate condition is now in India. They are recommending wholesale cow slaughter in India, to make this business… Unfortunately, we have to be governed by such rascals. So the sooner the Indians give up their…, now, so long these nonsensical things are going on, it is better. It is better. So jijnasitam. Narada says that “You inquired nicely and you have written very nice books also.” Jijnasitam susampannam api te mahad-adbhutam. “And your knowledge is wonderful.” Everything, all credit is being given to Vyasadeva. Adbhutam. Jijnasitam adhitam ca brahma yat tat sanatanam. “Not only ordinary things, not only your material knowledge, but you have inquired about Brahman.” Athato brahma jijnasa. Sanatanam. The Brahman means that is eternal. And what is not Brahman, that is temporary. So sanatana, “You have inquired about Brahman and you have understood, you have assimilated. You have compiled very wonderful books, adbhutam, and the history, bharatam, Mahabharatam.” Sarvartha. Sarvartha-paribrmhitam. “And in that Mahabharata you have given all the information of these four principles of perfection, namely dharma-artha-kama-moksa. And this Bhagavad-gita is there in the Mahabharata. In the Bhisma-parva.” So tathapi socasi. Tathapi:. “Still you are morose. After doing all these things, you are still morose.” Tathapi socasy atmanam akrtartha iva prabho. Prabho. Now, here you see. We are teaching our disciples to address amongst themselves “prabhu.” This is not new thing. This is very old. Now Narada is addressing Vyasadeva, “prabhu, So this is the question and answer of Vyasadeva. It is very interesting. You have got already your book, Srimad-Bhagavatam, Fifth Chapter, First Canto. They are very interesting. So we shall discuss. What is time now? It is time now. We shall stop. Hare Krsna. (end)
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
New Vrindaban, May 22, 1969