Chapter Four
The Appearance of Sri Narada
TEXT 1
TEXT
vyasa uvaca
iti bruvanam samstuya
muninam dirgha-satrinam
vrddhah kula-patih sutam
bahvrcah saunako 'bravit
SYNONYMS
vyasah--Vyasadeva; uvaca--said; iti--thus; bruvanam--speaking; samstuya--congratulating; muninam--of the great sages; dirgha--prolonged; satrinam--of those engaged in the performance of sacrifice; vrddhah--elderly; kula-patih--head of the assembly; sutam--unto Suta Gosvami; bahu-rcah--learned; saunakah--of the name Saunaka; abravit--addressed.
TRANSLATION
On hearing Suta Gosvami speak thus, Saunaka Muni, who was the elderly, learned leader of all the rsis engaged in that prolonged sacrificial ceremony, congratulated Suta Gosvami by addressing him as follows.
PURPORT
In a meeting of learned men, when there are congratulations or addresses for the speaker, the qualifications of the congratulator should be as follows. He must be the leader of the house and an elderly man. He must be vastly learned also. Sri Saunaka Rsi had all these qualifications, and thus he stood up to congratulate Sri Suta Gosvami when he expressed his desire to present Srimad-Bhagavatam exactly as he heard it from Sukadeva Gosvami and also realized it personally. Personal realization does not mean that one should, out of vanity, attempt to show one's own learning by trying to surpass the previous acarya. He must have full confidence in the previous acarya, and at the same time he must realize the subject matter so nicely that he can present the matter for the particular circumstances in a suitable manner. The original purpose of the text must be maintained. No obscure meaning should be screwed out of it, yet it should be presented in an interesting manner for the understanding of the audience. This is called realization. The leader of the assembly, Saunaka, could estimate the value of the speaker, Sri Suta Gosvami, simply by his uttering yathadhitam and yatha-mati, and therefore he was very glad to congratulate him in ecstasy. No learned man should be willing to hear a person who does not represent the original acarya. So the speaker and the audience were bona fide in this meeting where Bhagavatam was being recited for the second time. That should be the standard of recitation of Bhagavatam, so that the real purpose can be served without difficulty. Unless this situation is created, Bhagavatam recitation for extraneous purposes is useless labor both for the speaker and for the audience.
TEXT 2
TEXT
saunaka uvaca
suta suta maha-bhaga
vada no vadatam vara
katham bhagavatim punyam
yad aha bhagavan chukah
SYNONYMS
saunakah--Saunaka; uvaca--said; suta suta--O Suta Gosvami; maha-bhaga--the most fortunate; vada--please speak; nah--unto us; vadatam--of those who can speak; vara--respected; katham--message; bhagavatim--of the Bhagavatam; punyam--pious; yat--which; aha--said; bhagavan--greatly powerful; sukah--Sri Sukadeva Gosvami.
TRANSLATION
Saunaka said: O Suta Gosvami, you are the most fortunate and respected of all those who can speak and recite. Please relate the pious message of Srimad-Bhagavatam, which was spoken by the great and powerful sage Sukadeva Gosvami.
PURPORT
Suta Gosvami is twice addressed herein by Saunaka Gosvami out of great joy because he and the members of the assembly were eager to hear the text of Bhagavatam uttered by Sukadeva Gosvami. They were not interested in hearing it from a bogus person who would interpret in his own way to suit his own purpose. Generally the so-called Bhagavatam reciters are either professional readers or so-called learned impersonalists who cannot enter into the transcendental personal activities of the Supreme Person. Such impersonalists twist some meanings out of Bhagavatam to suit and support impersonalist views, and the professional readers at once go to the Tenth Canto to misexplain the most confidential part of the Lord's pastimes. Neither of these reciters are bona fide persons to recite Bhagavatam. Only one who is prepared to present Bhagavatam in the light of Sukadeva Gosvami and only those who are prepared to hear Sukadeva Gosvami and his representative are bona fide participants in the transcendental discussion of Srimad-Bhagavatam.
TEXT 3
TEXT
kasmin yuge pravrtteyam
sthane va kena hetuna
kutah sancoditah krsnah
krtavan samhitam munih
SYNONYMS
kasmin--in which; yuge--period; pravrtta--was begun; iyam--this; sthane--in the place; va--or; kena--on what; hetuna--ground; kutah--wherefrom; sancoditah--inspired by; krsnah--Krsna-dvaipayana Vyasa; krtavan--compiled; samhitam--Vedic literature; munih--the learned.
TRANSLATION
In what period and at what place was this first begun, and why was this taken up? From where did Krsna-dvaipayana Vyasa, the great sage, get the inspiration to compile this literature?
PURPORT
Because Srimad-Bhagavatam is the special contribution of Srila Vyasadeva, there are so many inquiries by the learned Saunaka Muni. It was known to them that Srila Vyasadeva had already explained the text of the Vedas in various ways up to the Mahabharata for the understanding of less intelligent women, sudras and fallen members of the family of twice-born men. Srimad-Bhagavatam is transcendental to all of them because it has nothing to do with anything mundane. So the inquiries are very intelligent and relevant.
TEXT 4
TEXT
tasya putro maha-yogi
sama-drn nirvikalpakah
ekanta-matir unnidro
gudho mudha iveyate
SYNONYMS
tasya--his; putrah--son; maha-yogi--a great devotee; sama-drk--equibalanced; nirvikalpakah--absolute monist; ekanta-matih--fixed in monism or oneness of mind; unnidrah--surpassed nescience; gudhah--not exposed; mudhah--stunted; iva--like; iyate--appears like.
TRANSLATION
His [Vyasadeva's] son was a great devotee, an equibalanced monist, whose mind was always concentrated in monism. He was transcendental to mundane activities, but being unexposed, he appeared like an ignorant person.
PURPORT
Srila Sukadeva Gosvami was a liberated soul, and thus he remained always alert not to be trapped by the illusory energy. In the Bhagavad-gita this alertness is very lucidly explained. The liberated soul and the conditioned soul have different engagements. The liberated soul is always engaged in the progressive path of spiritual attainment, which is something like a dream for the conditioned soul. The conditioned soul cannot imagine the actual engagements of the liberated soul. While the conditioned soul thus dreams about spiritual engagements, the liberated soul is awake. Similarly, the engagement of a conditioned soul appears to be a dream for the liberated soul. A conditioned soul and a liberated soul may apparently be on the same platform, but factually they are differently engaged, and their attention is always alert, either in sense enjoyment or in self-realization. The conditioned soul is absorbed in matter, whereas the liberated soul is completely indifferent to matter. This indifference is explained as follows.
TEXT 5
TEXT
drstvanuyantam rsim atmajam apy anagnam
devyo hriya paridadhur na sutasya citram
tad viksya prcchati munau jagadus tavasti
stri-pum-bhida na tu sutasya vivikta-drsteh
SYNONYMS
drstva--by seeing; anuyantam--following; rsim--the sage; atmajam--his son; api--in spite of; anagnam--not naked; devyah--beautiful damsels; hriya--out of shyness; paridadhuh--covered the body; na--not; sutasya--of the son; citram--astonishing; tat viksya--by seeing that; prcchati--asking; munau--unto the muni (Vyasa); jagaduh--replied; tava--your; asti--there are; stri-pum--male and female; bhida--differences; na--not; tu--but; sutasya--of the son; vivikta--purified; drsteh--of one who looks.
TRANSLATION
While Sri Vyasadeva was following his son, beautiful young damsels who were bathing naked covered their bodies with cloth, although Sri Vyasadeva himself was not naked. But they had not done so when his son had passed. The sage inquired about this, and the young ladies replied that his son was purified and when looking at them made no distinction between male and female. But the sage made such distinctions.
PURPORT
In the Bhagavad-gita (5.18) it is said that a learned sage looks equally on a learned and gentle brahmana, a candala (dog-eater), a dog or a cow due to his spiritual vision. Srila Sukadeva Gosvami attained that stage. Thus he did not see a male or female; he saw all living entities in different dress. The ladies who were bathing could understand the mind of a man simply by studying his demeanor, just as by looking at a child one can understand how innocent he is. Sukadeva Gosvami was a young boy sixteen years old, and therefore all the parts of his body were developed. He was naked also, and so were the ladies. But because Sukadeva Gosvami was transcendental to sex relations, he appeared very innocent. The ladies, by their special qualifications, could sense this at once, and therefore they were not very concerned about him. But when his father passed, the ladies quickly dressed. The ladies were exactly like his children or grandchildren, yet they reacted to the presence of Vyasadeva according to the social custom because Srila Vyasadeva played the part of a householder. A householder has to distinguish between a male and female, otherwise he cannot be a householder. One should, therefore, attempt to know the distinction between spirit soul without any attachment for male and female. As long as such distinction is there, one should not try to become a sannyasi like Sukadeva Gosvami. At least theoretically one must be convinced that a living entity is neither male nor female. The outward dress is made of matter by material nature to attract the opposite sex and thus keep one entangled in material existence. A liberated soul is above this perverted distinction. He does not distinguish between one living being and another. For him they are all one and the same spirit. The perfection of this spiritual vision is the liberated stage, and Srila Sukadeva Gosvami attained that stage. Srila Vyasadeva was also in the transcendental stage, but because he was in the householder's life, he did not pretend to be a liberated soul, as a matter of custom.
TEXT 6
TEXT
katham alaksitah pauraih
sampraptah kuru-jangalan
unmatta-muka-jadavad
vicaran gaja-sahvaye
SYNONYMS
katham--how; alaksitah--recognized; pauraih--by the citizens; sampraptah--reaching; kuru-jangalan--the Kuru-jangala provinces; unmatta--mad; muka--dumb; jadavat--stunted; vicaran--wandering; gaja-sahvaye--Hastinapura.
TRANSLATION
How was he [Srila Sukadeva, the son of Vyasa] recognized by the citizens when he entered the city of Hastinapura [now Delhi], after wandering in the provinces of Kuru and Jangala, appearing like a madman, dumb and retarded?
PURPORT
The present city of Delhi was formerly known as Hastinapura because it was first established by King Hasti. Gosvami Sukadeva, after leaving his paternal home, was roaming like a madman, and therefore it was very difficult for the citizens to recognize him in his exalted position. A sage is not, therefore, recognized by sight, but by hearing. One should approach a sadhu or great sage not to see but to hear him. If one is not prepared to hear the words of a sadhu, there is no profit. Sukadeva Gosvami was a sadhu who could speak on the transcendental activities of the Lord. He did not satisfy the whims of ordinary citizens. He was recognized when he spoke on the subject of Bhagavatam, and he never attempted jugglery like a magician. Outwardly he appeared to be a retarded, dumb madman, but in fact he was the most elevated transcendental personality.
TEXT 7
TEXT
katham va pandaveyasya
rajarser munina saha
samvadah samabhut tata
yatraisa satvati srutih
SYNONYMS
katham--how is it; va--also; pandaveyasya--of the descendant of Pandu (Pariksit); rajarseh--of the king who was a sage; munina--with the muni; saha--with; samvadah--discussion; samabhut--took place; tata--O darling; yatra--whereupon; esa--like this; satvati--transcendental; srutih--essence of the Vedas.
TRANSLATION
How did it so happen that King Pariksit met this great sage, making it possible for this great transcendental essence of the Vedas [Bhagavatam] to be sung to him?
PURPORT
Srimad-Bhagavatam is stated here as the essence of the Vedas. It is not an imaginary story as it is sometimes considered by unauthorized men. It is also called Suka-samhita, or the Vedic hymn spoken by Sri Sukadeva Gosvami, the great liberated sage.
TEXT 8
TEXT
sa go-dohana-matram hi
grhesu grha-medhinam
aveksate maha-bhagas
tirthi-kurvams tad asramam
SYNONYMS
sah--he (Sukadeva Gosvami); go-dohana-matram--only for the time of milking the cow; hi--certainly; grhesu--in the house; grha-medhinam--of the householders; aveksate--waits; maha-bhagah--the most fortunate; tirthi--pilgrimage; kurvan--transforming; tat asramam--the residence.
TRANSLATION
He [Sukadeva Gosvami] was accustomed to stay at the door of a householder only long enough for a cow to be milked. And he did this just to sanctify the residence.
PURPORT
Sukadeva Gosvami met Emperor Pariksit and explained the text of Srimad-Bhagavatam. He was not accustomed to stay at any householder's residence for more than half an hour (at the time of milking the cow), and he would just take alms from the fortunate householder. That was to sanctify the residence by his auspicious presence. Therefore Sukadeva Gosvami is an ideal preacher established in the transcendental position. From his activities, those who are in the renounced order of life and dedicated to the mission of preaching the message of Godhead should learn that they have no business with householders save and except to enlighten them in transcendental knowledge. Such asking for alms from the householder should be for the purpose of sanctifying his home. One who is in the renounced order of life should not be allured by the glamor of the householder's worldly possessions and thus become subservient to worldly men. For one who is in the renounced order of life, this is much more dangerous than drinking poison and committing suicide.
TEXT 9
TEXT
abhimanyu-sutam suta
prahur bhagavatottamam
tasya janma mahascaryam
karmani ca grnihi nah
SYNONYMS
abhimanyu-sutam--the son of Abhimanyu; suta--O Suta; prahuh--is said to be; bhagavata-uttamam--the first-class devotee of the Lord; tasya--his; janma--birth; maha-ascaryam--very wonderful; karmani--activities; ca--and; grnihi--please speak to; nah--us.
TRANSLATION
It is said that Maharaja Pariksit is a great first-class devotee of the Lord and that his birth and activities are all wonderful. Please tell us about him.
PURPORT
The birth of Maharaja Pariksit is wonderful because in the womb of his mother he was protected by the Personality of Godhead Sri Krsna. His activities are also wonderful because he chastised Kali, who was attempting to kill a cow. To kill cows means to end human civilization. He wanted to protect the cow from being killed by the great representative of sin. His death is also wonderful because he got previous notice of his death, which is wonderful for any mortal being, and thus he prepared himself for passing away by sitting down on the bank of the Ganges and hearing the transcendental activities of the Lord. During all the days he heard Bhagavatam, he did not take food or drink, nor did he sleep a moment. So everything about him is wonderful, and his activities are worth hearing attentively. Desire is expressed herein to hear about him in detail.
TEXT 10
TEXT
sa samrat kasya va hetoh
pandunam mana-vardhanah
prayopavisto gangayam
anadrtyadhirat-sriyam
SYNONYMS
sah--he; samrat--the Emperor; kasya--for what; va--or; hetoh--reason; pandunam--of the sons of Pandu; mana-vardhanah--one who enriches the family; praya-upavistah--sitting and fasting; gangayam--on the bank of the Ganges; anadrtya--neglecting; adhirat--acquired kingdom; sriyam--opulences.
TRANSLATION
He was a great emperor and possessed all the opulences of his acquired kingdom. He was so exalted that he was increasing the prestige of the Pandu dynasty. Why did he give up everything to sit down on the bank of the Ganges and fast until death?
PURPORT
Maharaja Pariksit was the Emperor of the world and all the seas and oceans, and he did not have to take the trouble to acquire such a kingdom by his own effort. He inherited it from his grandfathers Maharaja Yudhisthira and brothers. Besides that, he was doing well in the administration and was worthy of the good names of his forefathers. Consequently there was nothing undesirable in his opulence and administration. Then why should he give up all these favorable circumstances and sit down on the bank of the Ganges, fasting till death? This is astonishing, and therefore all were eager to know the cause.
TEXT 11
TEXT
namanti yat-pada-niketam atmanah
sivaya haniya dhanani satravah
katham sa virah sriyam anga dustyajam
yuvaisatotsrastum aho sahasubhih
SYNONYMS
namanti--bow down; yat-pada--whose feet; niketam--under; atmanah--own; sivaya--welfare; haniya--used to bring about; dhanani--wealth; satravah--enemies; katham--for what reason; sah--he; virah--the chivalrous; sriyam--opulences; anga--O; dustyajam--insuperable; yuva--in full youth; aisata--desired; utsrastum--to give up; aho--exclamation; saha--with; asubhih--life.
TRANSLATION
He was such a great emperor that all his enemies would come and bow down at his feet and surrender all their wealth for their own benefit. He was full of youth and strength, and he possessed insuperable kingly opulences. Why did he want to give up everything, including his life?
PURPORT
There was nothing undesirable in his life. He was quite a young man and could enjoy life with power and opulence. So there was no question of retiring from active life. There was no difficulty in collecting the state taxes because he was so powerful and chivalrous that even his enemies would come to him and bow down at his feet and surrender all wealth for their own benefit. Maharaja Pariksit was a pious king. He conquered his enemies, and therefore the kingdom was full of prosperity. There was enough milk, grains and metals, and all the rivers and mountains were full of potency. So materially everything was satisfactory. Therefore, there was no question of untimely giving up his kingdom and life. The sages were eager to hear about all this.
TEXT 12
TEXT
sivaya lokasya bhavaya bhutaye
ya uttama-sloka-parayana janah
jivanti natmartham asau parasrayam
mumoca nirvidya kutah kalevaram
SYNONYMS
sivaya--welfare; lokasya--of all living beings; bhavaya--for flourishing; bhutaye--for economic development; ye--one who is; uttama-sloka-parayanah--devoted to the cause of the Personality of Godhead; janah--men; jivanti--do live; na--but not; atma-artham--selfish interest; asau--that; para-asrayam--shelter for others; mumoca--gave up; nirvidya--being freed from all attachment; kutah--for what reason; kalevaram--mortal body.
TRANSLATION
Those who are devoted to the cause of the Personality of Godhead live only for the welfare, development and happiness of others. They do not live for any selfish interest. So even though the Emperor [Pariksit] was free from all attachment to worldly possessions, how could he give up his mortal body, which was shelter for others?
PURPORT
Pariksit Maharaja was an ideal king and householder because he was a devotee of the Personality of Godhead. A devotee of the Lord automatically has all good qualifications. And the Emperor was a typical example of this. Personally he had no attachment for all the worldly opulences in his possession. But since he was king for the all-around welfare of his citizens, he was always busy in the welfare work of the public, not only for this life, but also for the next. He would not allow slaughterhouses or killing of cows. He was not a foolish and partial administrator who would arrange for the protection of one living being and allow another to be killed. Because he was a devotee of the Lord, he knew perfectly well how to conduct his administration for everyone's happiness--men, animals, plants and all living creatures. He was not selfishly interested. Selfishness is either self-centered or self-extended. He was neither. His interest was to please the Supreme Truth, Personality of Godhead. The king is the representative of the Supreme Lord, and therefore the king's interest must be identical with that of the Supreme Lord. The Supreme Lord wants all living beings to be obedient to Him and thereby become happy. Therefore the king's interest is to guide all subjects back to the kingdom of God. Hence the activities of the citizens should be so coordinated that they can at the end go back home, back to Godhead. Under the administration of a representative king, the kingdom is full of opulence. At that time, human beings need not eat animals. There are ample food grains, milk, fruit and vegetables so that the human beings as well as the animals can eat sumptuously and to their heart's content. If all living beings are satisfied with food and shelter and obey the prescribed rules, there cannot be any disturbance between one living being and another. Emperor Pariksit was a worthy king, and therefore all were happy during his reign.
TEXT 13
TEXT
tat sarvam nah samacaksva
prsto yad iha kincana
manye tvam visaye vacam
snatam anyatra chandasat
SYNONYMS
tat--that; sarvam--all; nah--unto us; samacaksva--clearly explain; prstah--questioned; yat iha--herein; kincana--all that; manye--we think; tvam--you; visaye--in all subjects; vacam--meanings of words; snatam--fully acquainted; anyatra--except; chandasat--portion of the Vedas.
TRANSLATION
We know that you are expert in the meaning of all subjects, except some portions of the Vedas, and thus you can clearly explain the answers to all the questions we have just put to you.
PURPORT
The difference between the Vedas and the Puranas is like that between the brahmanas and the parivrajakas. The brahmanas are meant to administer some fruitive sacrifices mentioned in the Vedas, but the parivrajakacaryas, or learned preachers, are meant to disseminate transcendental knowledge to one and all. As such, the parivrajakacaryas are not always expert in pronouncing the Vedic mantras, which are practiced systematically by accent and meter by the brahmanas who are meant for administering Vedic rites. Yet it should not be considered that the brahmanas are more important than the itinerant preachers. They are one and different simultaneously because they are meant for the same end, in different ways.
There is no difference also between the Vedic mantras and what is explained in the Puranas and Itihasa. According to Srila Jiva Gosvami, it is mentioned in the Madhyandina-sruti that all the Vedas, namely the Sama, Atharva, Rg, Yajur, Puranas, Itihasas, Upanisads, etc., are emanations from the breathing of the Supreme Being. The only difference is that the Vedic mantras are mostly begun with pranava omkara, and it requires some training to practice the metric pronunciation of the Vedic mantras. But that does not mean that Srimad-Bhagavatam is of less importance than the Vedic mantras. On the contrary, it is the ripened fruit of all the Vedas, as stated before. Besides that, the most perfectly liberated soul, Srila Sukadeva Gosvami, is absorbed in the studies of the Bhagavatam, although he is already self-realized. Srila Suta Gosvami is following his footsteps, and therefore his position is not the least less important because he was not expert in chanting Vedic mantras with metric pronunciation, which depends more on practice than actual realization. Realization is more important than parrotlike chanting.
TEXT 14
TEXT
suta uvaca
dvapare samanuprapte
trtiye yuga-paryaye
jatah parasarad yogi
vasavyam kalaya hareh
SYNONYMS
sutah--Suta Gosvami; uvaca--said; dvapare--in the second millennium; samanuprapte--on the advent of; trtiye--third; yuga--millennium; paryaye--in the place of; jatah--was begotten; parasarat--by Parasara; yogi--the great sage; vasavyam--in the womb of the daughter of Vasu; kalaya--in the plenary portion; hareh--of the Personality of Godhead.
TRANSLATION
Suta Gosvami said: When the second millennium overlapped the third, the great sage [Vyasadeva] was born to Parasara in the womb of Satyavati, the daughter of Vasu.
PURPORT
There is a chronological order of the four millenniums, namely Satya, Dvapara, Treta and Kali. But sometimes there is overlapping. During the regime of Vaivasvata Manu, there was an overlapping of the twenty-eighth round of the four millenniums, and the third millennium appeared prior to the second. In that particular millennium, Lord Sri Krsna also descends, and because of this there was some particular alteration. The mother of the great sage was Satyavati the daughter of the Vasu (fisherman), and the father was the great Parasara Muni. That is the history of Vyasadeva's birth. Every millennium is divided into three periods, and each period is called a sandhya. Vyasadeva appeared in the third sandhya of that particular age.
TEXT 15
TEXT
sa kadacit sarasvatya
upasprsya jalam sucih
vivikta eka asina
udite ravi-mandale
SYNONYMS
sah--he; kadacit--once; sarasvatyah--on the bank of the Sarasvati; upasprsya--after finishing morning ablutions; jalam--water; sucih--being purified; vivikte--concentration; ekah--alone; asinah--being thus seated; udite--on the rise; ravi-mandale--of the sun disc.
TRANSLATION
Once upon a time he [Vyasadeva], as the sun rose, took his morning ablution in the waters of the Sarasvati and sat alone to concentrate.
PURPORT
The River Sarasvati is flowing in the Badarikasrama area of the Himalayas. So the place indicated here is Samyaprasa in Badarikasrama, where Sri Vyasadeva is residing.
TEXT 16
TEXT
paravara-jnah sa rsih
kalenavyakta-ramhasa
yuga-dharma-vyatikaram
praptam bhuvi yuge yuge
SYNONYMS
para-avara--past and future; jnah--one who knows; sah--he; rsih--Vyasadeva; kalena--in the course of time; avyakta--unmanifested; ramhasa--by great force; yuga-dharma--acts in terms of the millennium; vyatikaram--anomalies; praptam--having accrued; bhuvi--on the earth; yuge yuge--different ages.
TRANSLATION
The great sage Vyasadeva saw anomalies in the duties of the millennium. This happens on the earth in different ages, due to unseen forces in the course of time.
PURPORT
The great sages like Vyasadeva are liberated souls, and therefore they can see clearly past and future. Thus he could see the future anomalies in the Kali age, and accordingly he made arrangement for the people in general so that they can execute a progressive life in this age, which is full of darkness. The people in general in this age of Kali are too much interested in matter, which is temporary. Because of ignorance they are unable to evaluate the assets of life and be enlightened in spiritual knowledge.
TEXTS 17-18
TEXT
bhautikanam ca bhavanam
sakti-hrasam ca tat-krtam
asraddadhanan nihsattvan
durmedhan hrasitayusah
durbhagams ca janan viksya
munir divyena caksusa
sarva-varnasramanam yad
dadhyau hitam amogha-drk
SYNONYMS
bhautikanam ca--also of everything that is made of matter; bhavanam--actions; sakti-hrasam ca--and deterioration of natural power; tat-krtam--rendered by that; asraddadhanan--of the faithless; nihsattvan--impatient due to want of the mode of goodness; durmedhan--dull-witted; hrasita--reduced; ayusah--of duration of life; durbhagan ca--also the unlucky; janan--people in general; viksya--by seeing; munih--the muni; divyena--by transcendental; caksusa--vision; sarva--all; varna-asramanam--of all the statuses and orders of life; yat--what; dadhyau--contemplated; hitam--welfare; amogha-drk--one who is fully equipped in knowledge.
TRANSLATION
The great sage, who was fully equipped in knowledge, could see, through his transcendental vision, the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Thus he contemplated for the welfare of men in all statuses and orders of life.
PURPORT
The unmanifested forces of time are so powerful that they reduce all matter to oblivion in due course. In Kali-yuga, the last millennium of a round of four millenniums, the power of all material objects deteriorates by the influence of time. In this age the duration of the material body of the people in general is much reduced, and so is the memory. The action of matter has also not so much incentive. The land does not produce food grains in the same proportions as it did in other ages. The cow does not give as much milk as it used to give formerly. The production of vegetables and fruits is less than before. As such, all living beings, both men and animals, do not have sumptuous, nourishing food. Due to want of so many necessities of life, naturally the duration of life is reduced, the memory is short, intelligence is meager, mutual dealings are full of hypocrisy and so on.
The great sage Vyasadeva could see this by his transcendental vision. As an astrologer can see the future fate of a man, or an astronomer can foretell the solar and lunar eclipses, those liberated souls who can see through the scriptures can foretell the future of all mankind. They can see this due to their sharp vision of spiritual attainment.
And all such transcendentalists, who are naturally devotees of the Lord, are always eager to render welfare service to the people in general. They are the real friends of the people in general, not the so-called public leaders who are unable to see what is going to happen five minutes ahead. In this age the people in general as well as their so-called leaders are all unlucky fellows, faithless in spiritual knowledge and influenced by the age of Kali. They are always disturbed by various diseases. For example, in the present age there are so many TB patients and TB hospitals, but formerly this was not so because the time was not so unfavorable. The unfortunate men of this age are always reluctant to give a reception to the transcendentalists who are representatives of Srila Vyasadeva and selfless workers always busy in planning something which may help everyone in all statuses and orders of life. The greatest philanthropists are those transcendentalists who represent the mission of Vyasa, Narada, Madhva, Caitanya, Rupa, Sarasvati, etc. They are all one and the same. The personalities may be different, but the aim of the mission is one and the same, namely, to deliver the fallen souls back home, back to Godhead.
TEXT 19
TEXT
catur-hotram karma suddham
prajanam viksya vaidikam
vyadadhad yajna-santatyai
vedam ekam catur-vidham
SYNONYMS
catuh--four; hotram--sacrificial fires; karma suddham--purification of work; prajanam--of the people in general; viksya--after seeing; vaidikam--according to Vedic rites; vyadadhat--made into; yajna--sacrifice; santatyai--to expand; vedam ekam--only one Veda; catuh-vidham--in four divisions.
TRANSLATION
He saw that the sacrifices mentioned in the Vedas were means by which the people's occupations could be purified. And to simplify the process he divided the one Veda into four, in order to expand them among men.
PURPORT
Formerly there was only the Veda of the name Yajur, and the four divisions of sacrifices were there specifically mentioned. But to make them more easily performable, the Veda was divided into four divisions of sacrifice, just to purify the occupational service of the four orders. Above the four Vedas, namely Rg, Yajur, Sama, and Atharva, there are the Puranas, the Mahabharata, Samhitas, etc., which are known as the fifth Veda. Sri Vyasadeva and his many disciples were all historical personalities, and they were very kind and sympathetic toward the fallen souls of this age of Kali. As such, the Puranas and Mahabharata were made from related historical facts which explained the teaching of the four Vedas. There is no point in doubting the authority of the Puranas and Mahabharata as parts and parcels of the Vedas. In the Chandogya Upanisad (7.1.4), the Puranas and Mahabharata, generally known as histories, are mentioned as the fifth Veda. According to Srila Jiva Gosvami, that is the way of ascertaining the respective values of the revealed scriptures.
TEXT 20
TEXT
rg-yajuh-samatharvakhya
vedas catvara uddhrtah
itihasa-puranam ca
pancamo veda ucyate
SYNONYMS
rg-yajuh-sama-atharva-akhyah--the names of the four Vedas; vedah--the Vedas; catvarah--four; uddhrtah--made into separate parts; itihasa--historical records (Mahabharata); puranam ca--and the Puranas; pancamah--the fifth; vedah--the original source of knowledge; ucyate--is said to be.
TRANSLATION
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.
TEXT 21
TEXT
tatrarg-veda-dharah pailah
samago jaiminih kavih
vaisampayana evaiko
nisnato yajusam uta
SYNONYMS
tatra--thereupon; rg-veda-dharah--the professor of the Rg Veda; pailah--the rsi named Paila; sama-gah--that of the Sama Veda; jaiminih--the rsi named Jaimini; kavih--highly qualified; vaisampayanah--the rsi named Vaisampayana; eva--only; ekah--alone; nisnatah--well versed; yajusam--of the Yajur Veda; uta--glorified.
TRANSLATION
After the Vedas were divided into four divisions, Paila Rsi became the professor of the Rg Veda, Jaimini the professor of the Sama Veda, and Vaisampayana alone became glorified by the Yajur Veda.
PURPORT
The different Vedas were entrusted to different learned scholars for development in various ways.
TEXT 22
TEXT
atharvangirasam asit
sumantur daruno munih
itihasa-purananam
pita me romaharsanah
SYNONYMS
atharva--the Atharva Veda; angirasam--unto the rsi Angira; asit--was entrusted; sumantuh--also known as Sumantu Muni; darunah--seriously devoted to the Atharva Veda; munih--the sage; itihasa-purananam--of the historical records and the Puranas; pita--father; me--mine; romaharsanah--the rsi Romaharsana.
TRANSLATION
The Sumantu Muni Angira, who was very devotedly engaged, was entrusted with the Atharva Veda. And my father, Romaharsana, was entrusted with the Puranas and historical record
PURPORT
In the sruti-mantras also it is stated that Angira Muni, who strictly followed the rigid principles of the Atharva Vedas, was the leader of the followers of the Atharva Vedas.
TEXT 23
TEXT
ta eta rsayo vedam
svam svam vyasyann anekadha
sisyaih prasisyais tac-chisyair
vedas te sakhino 'bhavan
SYNONYMS
te--they; ete--all these; rsayah--learned scholars; vedam--the respective Vedas; svam svam--in their own entrusted matters; vyasyan--rendered; anekadha--many; sisyaih--disciples; prasisyaih--grand-disciples; tat-sisyaih--great grand-disciples; vedah te--followers of the respective Vedas; sakhinah--different branches; abhavan--thus became.
TRANSLATION
All these learned scholars, in their turn, rendered their entrusted Vedas unto their many disciples, grand-disciples and great grand-disciples, and thus the respective branches of the followers of the Vedas came into being.
PURPORT
The original source of knowledge is the Vedas. There are no branches of knowledge, either mundane or transcendental, which do not belong to the original text of the Vedas. They have simply been developed into different branches, They were originally rendered by great, respectable and learned professors. In other words, the Vedic knowledge, broken into different branches by different disciplic successions, has been distributed all over the world. No one, therefore, can claim independent knowledge beyond the Vedas.
TEXT 24
TEXT
ta eva veda durmedhair
dharyante purusair yatha
evam cakara bhagavan
vyasah krpana-vatsalah
SYNONYMS
te--that; eva--certainly; vedah--the book of knowledge; durmedhaih--by the less intellectual; dharyante--can assimilate; purusaih--by the man; yatha--as much as; evam--thus; cakara--edited; bhagavan--the powerful; vyasah--the great sage of Vyasa; krpana-vatsalah--very kind to the ignorant mass.
TRANSLATION
Thus the great sage Vyasadeva, who is very kind to the ignorant masses, edited the Vedas so they might be assimilated by less intellectual men.
PURPORT
The Veda is one, and the reasons for its divisions in many parts are explained herewith. The seed of all knowledge, or the Veda, is not a subject matter which can easily be understood by any ordinary man. There is a stricture that no one should try to learn the Vedas who is not a qualified brahmana. This stricture has been wrongly interpreted in so many ways. A class of men, who claim brahminical qualification simply by their birthright in the family of a brahmana, claim that the study of the Vedas is a monopoly of the brahmana caste only. Another section of the people take this as an injustice to members of other castes, who do not happen to take birth in a brahmana family. But both of them are misguided. The Vedas are subjects which had to be explained even to Brahmaji by the Supreme Lord. Therefore the subject matter is understood by persons with exceptional qualities of goodness. Persons who are in the modes of passion and ignorance are unable to understand the subject matter of the Vedas. The ultimate goal of Vedic knowledge is Sri Krsna, the Personality of Godhead. This Personality is very rarely understood by those who are in the modes of passion and ignorance. In the Satya-yuga everyone was situated in the mode of goodness. Gradually the mode of goodness declined during the Treta and Dvapara-yugas, and the general mass of people became corrupt. In the present age the mode of goodness is almost nil, and so for the general mass of people, the kindhearted, powerful sage Srila Vyasadeva divided the Vedas in various ways so that they may be practically followed by less intelligent persons in the modes of passion and ignorance. It is explained in the next sloka as follows.
TEXT 25
TEXT
stri-sudra-dvijabandhunam
trayi na sruti-gocara
karma-sreyasi mudhanam
sreya evam bhaved iha
iti bharatam akhyanam
krpaya munina krtam
SYNONYMS
stri--the woman class; sudra--the laboring class; dvija-bandhunam--of the friends of the twice-born; trayi--three; na--not; sruti-gocara--for understanding; karma--in activities; sreyasi--in welfare; mudhanam--of the fools; sreyah--supreme benefit; evam--thus; bhavet--achieved; iha--by this; iti--thus thinking; bharatam--the great Mahabharata; akhyanam--historical facts; krpaya--out of great mercy; munina--by the muni; krtam--is completed.
TRANSLATION
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.
PURPORT
The friends of the twice-born families are those who are born in the families of brahmanas, ksatriyas and vaisyas, or the spiritually cultured families, but who themselves are not equal to their forefathers. Such descendants are not recognized as such, for want of purificatory achievements. The purificatory activities begin even before the birth of a child, and the seed-giving reformatory process is called Garbhadhana-samskara. One who has not undergone such Garbhadhana-samskara, or spiritual family planning, is not accepted as being of an actual twice-born family. The Garbhadhana-samskara is followed by other purificatory processes, out of which the sacred thread ceremony is one. This is performed at the time of spiritual initiation. After this particular samskara, one is rightly called twice-born. One birth is calculated during the seed-giving samskara, and the second birth is calculated at the time of spiritual initiation. One who has been able to undergo such important samskaras can be called a bona fide twice-born.
If the father and the mother do not undertake the process of spiritual family planning and simply beget children out of passion only, their children are called dvija-bandhus. These dvija-bandhus are certainly not as intelligent as the children of the regular twice-born families. The dvija-bandhus are classified with the sudras and the woman class, who are by nature less intelligent. The sudras and the woman class do not have to undergo any samskara save and except the ceremony of marriage.
The less intelligent classes of men, namely women, sudras and unqualified sons of the higher castes, are devoid of necessary qualifications to understand the purpose of the transcendental Vedas. For them the Mahabharata was prepared. The purpose of the Mahabharata is to administer the purpose of the Vedas, and therefore within this Mahabharata the summary Veda of Bhagavad-gita is placed. The less intelligent are more interested in stories than in philosophy, and therefore the philosophy of the Vedas in the form of the Bhagavad-gita is spoken by the Lord Sri Krsna. Vyasadeva and Lord Krsna are both on the transcendental plane, and therefore they collaborated in doing good to the fallen souls of this age. The Bhagavad-gita is the essence of all Vedic knowledge. It is the first book of spiritual values, as the Upanisads are. The Vedanta philosophy is the subject matter for study by the spiritual graduates. Only the post-graduate spiritual student can enter into the spiritual or devotional service of the Lord. It is a great science, and the great professor is the Lord Himself in the form of Lord Sri Caitanya Mahaprabhu. And persons who are empowered by Him can initiate others in the transcendental loving service of the Lord.
TEXT 26
TEXT
evam pravrttasya sada
bhutanam sreyasi dvijah
sarvatmakenapi yada
natusyad dhrdayam tatah
SYNONYMS
evam--thus; pravrttasya--one who is engaged in; sada--always; bhutanam--of the living beings; sreyasi--in the ultimate good; dvijah--O twice-born; sarvatmakena api--by all means; yada--when; na--not; atusyat--become satisfied; hrdayam--mind; tatah--at that.
TRANSLATION
O twice-born brahmanas, still his mind was not satisfied, although he engaged himself in working for the total welfare of all people.
PURPORT
Sri Vyasadeva was not satisfied with himself, although he had prepared literatures of Vedic value for the all-around welfare of the general mass of people. It was expected that he would be satisfied by all such activities, but ultimately he was not satisfied.
TEXT 27
TEXT
natiprasidad dhrdayah
sarasvatyas tate sucau
vitarkayan vivikta-stha
idam covaca dharma-vit
SYNONYMS
na--not; atiprasidat--very much satisfied; hrdayah--at heart; sarasvatyah--of the River Sarasvati; tate--on the bank of; sucau--being purified; vitarkayan--having considered; vivikta-sthah--situated in a lonely place; idam ca--also this; uvaca--said; dharma-vit--one who knows what religion is.
TRANSLATION
Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew the essence of religion, and he said within himself:
PURPORT
The sage began to search out the cause of not being satisfied at heart. Perfection is never attained until one is satisfied at heart. This satisfaction of heart has to be searched out beyond matter.
TEXTS 28-29
TEXT
dhrta-vratena hi maya
chandamsi guravo 'gnayah
manita nirvyalikena
grhitam canusasanam
bharata-vyapadesena
hy amnayarthas ca pradarsitah
drsyate yatra dharmadi
stri-sudradibhir apy uta
SYNONYMS
dhrta-vratena--under a strict disciplinary vow; hi--certainly; maya--by me; chandamsi--the Vedic hymns; guravah--the spiritual masters; agnayah--the sacrificial fire; manitah--properly worshiped; nirvyalikena--without pretense; grhitam ca--also accepted; anusasanam--traditional discipline; bharata--the Mahabharata; vyapadesena--by compilation of; hi--certainly; amnaya-arthah--import of disciplic succession; ca--and; pradarsitah--properly explained; drsyate--by what is necessary; yatra--where; dharma-adih--the path of religion; stri-sudra-adibhih api--even by women, sudras, etc.; uta--spoken.
TRANSLATION
I have, under strict disciplinary vows, unpretentiously worshiped the Vedas, the spiritual master and the altar of sacrifice. I have also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahabharata, by which even women, sudras and others [friends of the twice-born] can see the path of religion.
PURPORT
No one can understand the import of the Vedas without having undergone a strict disciplinary vow and disciplic succession. The Vedas, spiritual masters and sacrificial fire must be worshiped by the desiring candidate. All these intricacies of Vedic knowledge are systematically presented in the Mahabharata for the understanding of the woman class, the laborer class and the unqualified members of brahmana, ksatriya or vaisya families. In this age, the Mahabharata is more essential than the original Vedas.
TEXT 30
TEXT
tathapi bata me daihyo
hy atma caivatmana vibhuh
asampanna ivabhati
brahma-varcasya sattamah
SYNONYMS
tathapi--although; bata--defect; me--mine; daihyah--situated in the body; hi--certainly; atma--living being; ca--and; eva--even; atmana--myself; vibhuh--sufficient; asampannah--wanting in; iva abhati--it appears to be; brahma-varcasya--of the Vedantists; sattamah--the supreme.
TRANSLATION
I am feeling incomplete, though I myself am fully equipped with everything required by the Vedas.
PURPORT
Undoubtedly Srila Vyasadeva was complete in all the details of Vedic achievements. Purification of the living being submerged in matter is made possible by the prescribed activities in the Vedas, but the ultimate achievement is different. Unless it is attained, the living being, even though fully equipped, cannot be situated in the transcendentally normal stage. Srila Vyasadeva appeared to have lost the clue and therefore felt dissatisfaction.
TEXT 31
TEXT
kim va bhagavata dharma
na prayena nirupitah
priyah paramahamsanam
ta eva hy acyuta-priyah
SYNONYMS
kim va--or; bhagavatah dharmah--devotional activities of the living beings; na--not; prayena--almost; nirupitah--directed; priyah--dear; paramahamsanam--of the perfect beings; te eva--that also; hi--certainly; acyuta--the infallible; priyah--attractive.
TRANSLATION
This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord.
PURPORT
The dissatisfaction which was being felt by Srila Vyasadeva is expressed herein in his own words. This was felt for the normal condition of the living being in the devotional service of the Lord. Unless one is fixed in the normal condition of service, neither the Lord nor the living being can become fully satisfied. This defect was felt by him when Narada Muni, his spiritual master, reached him. It is described as follows.
TEXT 32
TEXT
tasyaivam khilam atmanam
manyamanasya khidyatah
krsnasya narado 'bhyagad
asramam prag udahrtam
SYNONYMS
tasya--his; evam--thus; khilam--inferior; atmanam--soul; manyamanasya--thinking within the mind; khidyatah--regretting; krsnasya--of Krsna-dvaipayana Vyasa; naradah abhyagat--Narada came there; asramam--the cottage; prak--before; udahrtam--said.
TRANSLATION
As mentioned before, Narada reached the cottage of Krsna-dvaipayana Vyasa on the banks of the Sarasvati just as Vyasadeva was regretting his defects.
PURPORT
The vacuum felt by Vyasadeva was not due to his lack of knowledge. Bhagavata-dharma is purely devotional service of the Lord to which the monist has no access. The monist is not counted amongst the paramahamsas (the most perfect of the renounced order of life). Srimad-Bhagavatam is full of narrations of the transcendental activities of the Personality of Godhead. Although Vyasadeva was an empowered divinity, he still felt dissatisfaction because in none of his works were the transcendental activities of the Lord properly explained. The inspiration was infused by Sri Krsna directly in the heart of Vyasadeva, and thus he felt the vacuum as explained above. It is definitely expressed herewith that without the transcendental loving service of the Lord, everything is void; but in the transcendental service of the Lord, everything is tangible without any separate attempt at fruitive work or empiric philosophical speculation.
TEXT 33
TEXT
tam abhijnaya sahasa
pratyutthayagatam munih
pujayam asa vidhivan
naradam sura-pujitam
SYNONYMS
tam abhijnaya--seeing the good fortune of his (Narada's) arrival; sahasa--all of a sudden; pratyutthaya--getting up; agatam--arrived at; munih--Vyasadeva; pujayam asa--worship; vidhi-vat--with the same respect as offered to Vidhi (Brahma); naradam--to Narada; sura-pujitam--worshiped by the demigods.
TRANSLATION
At the auspicious arrival of Sri Narada, Sri Vyasadeva got up respectfully and worshiped him, giving him veneration equal to that given to Brahmaji, the creator.
PURPORT
Vidhi means Brahma, the first created living being. He is the original student as well as professor of the Vedas. He learned it from Sri Krsna and taught Narada first. So Narada is the second acarya in the line of spiritual disciplic succession. He is the representative of Brahma, and therefore he is respected exactly like Brahma, the father of all vidhis (regulations); similarly all other successive disciples in the chain are also equally respected as representatives of the original spiritual master.
Thus end the Bhaktivedanta purports of the First Canto, Fourth Chapter, of the Srimad-Bhagavatam, entitled "The Appearance of Sri Narada."