Krishna Dwaipayana, the son of Parashara Muni and Satyavati, was born under unusual circumstances and was destined to greatness. He foresaw the advent of Kaliyuga and the erosion of moral values. To guide humanity during that period he compiled the Vedas and earned the name Veda Vyasa. Then realizing that not everyone could read the Vedas, he wrote the Mahabharata. Yet he was not happy. One day he was meditating in his ashram on the bank of the river Saraswati, trying to understand the reason for his dejection. Then sage Narada appeared before him and said, “In your lifetime you have completed the work that most men cannot do in ten lifetimes. You should be elated and thoroughly satisfied with your achievements. Yet I see sadness on your face. What is it that is troubling you?” Vyasa humbly replied, “There is something troubling me but I am not able to perceive it. You are omniscient (possessing universal knowledge) and surely know the reason for my sadness. Please guide me.” Narada replied. “Great Sage, the reason for your sorrow is your lack of complete satisfaction with the Mahabharata, and rightly so. Because the Mahabharata has a very noticeable fault.”
Vyasa asked, “Pray tell me what that fault is, so that I may correct my error.” Narada continued, “The Mahabharata is indeed a great work. In it you have defined the duty of man. How he should strive for peace, what he should do in war. You have written about God as well. You have delivered God's message in the form of the Bhagavad Gita. You have shown the righteous that they have no reason to fear because He is at their side. Your flaw is that you have failed to describe God’s magnificence. You know that the path of devotion is the easiest path to follow and that in the coming time, it will be the only path available for salvation. For people to be able to follow this path they need to have a true vision of God’s greatness. That greatness does not come through in the Mahabharata because the Krishna of the Mahabharata is restricted to being one avatar (Read my Brahma Samhita Blogs to understand this better, Krishna in Mahabharata is just an avatar of the original absolute God Krishna, just like Visnu, Narasimha). You have to describe all His avatars, the main ten ones and more. You have to go beyond the avatars. You have to describe His forgiving nature, His unbounded love for His devotees and how He heeds their call. You have touched upon these issues in the Mahabharata but these were not the focus of your work. Contemplate on the magnificence of God and produce a work in which every sentence is devoted to him. Your objective should be such that even the worst sinner when he reads the work would be compelled to take refuge in Him. And when the devoted read the work they should rise above fear and even overcome the fear of death.” Saying these words, Narada took leave of Vyasa. Now that his heart was at ease, Vyasa meditated peacefully on the various forms of the Almighty and produced Srimad Bhagavata Purana. After completion he recited it to his son Suka.
Suta muni was the son of Romaharshana, who was one of the disciples of Vyasa. Suta muni did not immediately delve into the story of the Bhagavata nor immediately answer the questions his disciples had, but began with the introduction of why Vyasa wrote the Bhagavata and under what circumstances did his son Suka rendered its first public narration. This introduction has come to us as the First Canto of the scripture and is not only very interesting but also very crucial to our understanding of the Bhagavata.
Suta muni was very happy with the valid questions raised by his new found disciples in Naimisharanya, who were also very learned in various aspects of vedic literature. At this juncture you should be aware that Vyasa Maharshi had a son named Suka, who also had an unusual birth, turned 16 as soon as he was born and was completely aware of absolute truth (Atma Jnani), because of his learned father, Vyasa. But He reached enlightenment by talking to Emperor Janaka (Vyasa has asked Suka to go and see janaka to seek clarifications, as he had so many questions at birth). Janaka put him to severe discomfort before accepting him as a disciple. Only through concentration, dedication, faith and enthusiasm, Suka could even get to talk to Janaka.
Suta muni was the son of Romaharshana, who was one of the disciples of Vyasa. Suta muni did not immediately delve into the story of the Bhagavata nor immediately answer the questions his disciples had, but began with the introduction of why Vyasa wrote the Bhagavata and under what circumstances did his son Suka rendered its first public narration. This introduction has come to us as the First Canto of the scripture and is not only very interesting but also very crucial to our understanding of the Bhagavata.
Suta muni was very happy with the valid questions raised by his new found disciples in Naimisharanya, who were also very learned in various aspects of vedic literature. At this juncture you should be aware that Vyasa Maharshi had a son named Suka, who also had an unusual birth, turned 16 as soon as he was born and was completely aware of absolute truth (Atma Jnani), because of his learned father, Vyasa. But He reached enlightenment by talking to Emperor Janaka (Vyasa has asked Suka to go and see janaka to seek clarifications, as he had so many questions at birth). Janaka put him to severe discomfort before accepting him as a disciple. Only through concentration, dedication, faith and enthusiasm, Suka could even get to talk to Janaka.
After dividing the original Veda into four, Vyasa Maharshi entrusted his disciple Romaharshana (because his hair arose in excitement when he read puranas, he is a devotee of Visnu, he is often also referred to as Lomaharshana) as a speaker of Puranas and epic histories, he was known to have inspired a lot of sages with his knowldge in garuda Purana. Once, in an assembly of sages at Naimisharanya, when Romaharshana failed to stand up to respect and honor Lord Balarama, Lord Balarama killed him and then on the duty of Romaharshana was entrusted to his son Ugrashrava, who was called Suta muni because of his caste or order of belonging to suta class of learned brahamas.
Suta muni then provides the background of King Parikshit to whom Suka Maharshi narrated the Bhagavata. During the Mahabharata War, Ashwathama killed all the sons of the Pandavas so as to wipe out the clan. Arjun’s grandson was in his mother’s womb and Ashwathama sought to kill him as well but Krishna intervened. After Yuddhishthir and the Pandavas retired, Arjun’s grandson Parikshit became emperor of Hastinapura. It was the period of transition from Dwapara Yuga to Kali Yuga. Kali Yuga was making inroads everywhere. When Kali Yuga reached the boundaries of Parikshit’s kingdom, Parikshit stopped him and ordered him to turn back. Kali Yuga pleaded that he be given some shelter. Parikshit relented and allowed Kali Yuga to stay in the areas where gambling, drinking, prostitution and animal slaughter took place. Kali Yuga begged for one more location and Parikshit granted him permission to stay with gold, because gold is the root of all evil. Kali Yuga immediately made home on the golden crown of Parikshit.
One day Parikshit was on a hunting trip. He was tired, hungry and thirsty and stepped into the hermitage of Sage Shamika. The sage was deep in meditation and did not respond to the king’s salutations. Kali Yuga sitting on Parikshit’s crown was waiting for this opportunity. He clouded Parikshit’s wisdom and in a fit of anger Parikshit picked up a dead snake and placed it on the sage’s shoulder. Shamika’s son was offended by this vile act. He used his powers to pronounce a curse that the person who had insulted his father would die of snakebite on the seventh day. When Parikshit heard the curse he accepted it as his due. All the sages assembled before Parikshit, who had given up his royal life style and was awaiting his fate. Though he had accepted that he would die he was still afraid of death. He asked the assembled sages what a person in his situation should do, so that he dies without fear and without a troubled mind. It is then Suka Maharshi narrated the whole Bhagavata-purana and among the sages present, was Suta muni.
(1) Completely satisfied with the correct questions of the sages there, the son of Romaharshana [Sûta] tried to reply to the sages after thanking them for their kind words.
(2) Sûta muni said: "Let me offer my respectful obeisances unto that great sage Suka who had entered the hearts of all. When he went away to take up the renounced order of life [sannyasa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyasadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father."
(3) Let me offer my respectful obeisances unto Suka, the spiritual master of all sages, the son of Vyasa who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience. Suta Muni thanks Sukha Maharshi, and pays his respects to him before answering his disciples questions, as he had heard Srimad-Bhagavata purana through the mouth of Sukha Maharshi.
(4) After offering first one's obeisances (respects) to Nara-Nârâyana Rishi (who was the first to chant Bhagavatam as requested by Narada), Lord Narayan Himself, Sarasvati the Goddess of learning (as she was the one who educated Brahma about the absolute truth that had lead to creation : - Again I had explained this in vast details in my Brahma Samhita Blogs) and Vyâsa (the author of Srimad-bhagavata purana), Suta muni started announcing the much needed answers that are required for the conquering of human suffering.
(5) O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Krsna and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self.
(6) The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self. This was the asnwer to one of the questions raised by the sages. There are many scripts and sacred texts and so many prescribed duties. So how does one follow everything? What is the best way to conquer and control self? The answer the Suta muni gives them is 'uninterrupted, unmotivated devotion'. Keep thinking of Him and His pastimes, all the time, pray to him in an unmotivated, selfless devotion, dedicate everything you do to Him.
(7) The practice of connecting oneself in devotion unto Vâsudeva, very soon leads to the detachment and spiritual knowledge that relies on its own power. By rendering devotional service unto Sri Krsna, one immediately acquires causeless knowledge and detachment from the world.
(8) What mankind does in its duties according to each his own position, is useless labor leading nowhere, if it does not lead to the message of Vishvaksena [Krishna as the Supreme Commander]. The occupational activities a man performs according to his own position are useless labor if they not performed to provoke attention or attraction of Krishna. Anything you do, do it for Him, keep thinking of Him all the time, devote your work to Him, do not attach yourself to the outcome of your work. No matter how you do, what you do, dedicate it to Him,
(9) One's occupational activities are certainly meant for ultimate liberation and not for the end of material gain, neither is, according to the sages, the material progress of the dutiful ones in devotional service meant for the attainment of sense-gratification. What it means is that all occupational engagements are only meant for ultimate liberation, in dedication to God, only to please God. They should never be performed for material gain (for self or social service). Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification. This is an extremely difficult task. Only thing we can do is do everything in the name of God, dedicate everything to him.
(10) Life's desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's works. One's longing is not so much there for sense-gratification, profit and self-preservation, one's work is instead there for no other purpose than inquiring after the Absolute Truth. That is the sole purpose of our lives.
(11) Learned souls / transcendentalists who know the Absolute Truth call this nondual substance Brahman or Paramatma. This means there is no second, everything is one. It is nothing but Maya/Illusion that we see things, hear things, do things. Everything we see is paramatma, parabrahma. The ants, the humans, dogs, plants, living and non-living everything is bothing but one. It is in Bhagavad Gita that one should see everyone as krishna, believe me I try this and still am trying this, it is impossible to do it, but our duty is to keep trying. May be one day, we will see everything as one.
(12) The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedanta-sruti.
(13) O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the God.
(14) Therefore one should be with a mind that is directed just one-way that is, constantly hear about, glorify, remember and worship the Supreme Lord, the protector of the devotees.
(15) Why would anybody not follow this message of intelligently remembering the Lord which gives one, the sword to cut through the bonds of materially motivated labor [karma]? The answer to everything is devotion and dedication unto Krishna. Why would anyone follow sacrifices, charity, social work, learning, yoga and other ways, when devotion is the ultimate thing?
(16) One who listens with care and attention in respect of Vâsudeva, will find affinity with the message through the devotional service rendered to pure devotees, o learned ones, and be purified from all vice. O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vasudeva.
(17) Sri Krsna, who is the Paramatma [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.
(18) By regular particpation and attention to Srimad-Bhagavatam and by rendering of service to the pure devotee, and loving service unto God, who is praised with transcendental songs, all that is troublesome to the heart is almost completely destroyed. This ascertains the fact that nothing is more dearer to Krishna than His disciple, true devotee.
(19) As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as desires, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy. At that time will the consciousness be fixed in goodness and find happiness. So it is as simple as that, to get rid of all material bondage, the simple answer is devotion, once you fix it in your heart, He is going to make sure nothing bad ever happens to you.
(20) Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by devotional service to the Lord gains positive scientific knowledge of the absolute truth in the stage of liberation from all material association. The mind thus cleared, becomes liberated and thus becomes effective in the knowledge of wisdom.
(21) Thus if one sees the absolute truth, all the knots of bondage in the heart will be broken, and there will be an end to all doubts and the chain of materially motivated actions [karma] will be teriminated.
(22) Therefore all great sages have always been certain and delighted in the service to Lord Krishna as it enlivens the soul.
(23) The transcendental Lord is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahma, Visnu and Siva. Of these three, all human beings can derive ultimate benefit from Visnu, the form of the quality of goodness. It is not demeaning other Gods, but if you read my earlier Brahma Samhita blogs you will know the purpose of creation of Brahma, Siva and other gods.
(24) As we have the firewood from sacrifices stemming from the earth producing smoke, so we also have passion stemming from ignorance leading to the goodness from which the essential nature is realized.
(25) Previously all the great sages rendered service unto Krishna due to His existence above the three modes of material nature. They worshiped Him to become free from material bondage and thus derive the ultimate benefit. Whoever follows such great sages, is also eligible for liberation from the material world.
(26) For that reason do they who desire liberation reject the less attractive forms of the demigods, and are they sure to worship, without any envy, the many forms of the all-blissfull Lord Vishnu [Nârâyana]. Those who are ignorant and of passion, desire wealth, power and progeny, clinging to forefathers and other beings of cosmic control with a likewise character. Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject to worship the demigods and they worship only the all-blissful forms of Lord Visnu and His plenary portions. (27) Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny. And this is not wrong if done for the right purpose, the ultimate goal to be liberated by devotion unto Krishna, if done for just pleasing the demigods and forefathers, it is a nothing waste of time and effort.
(28-29) But Vâsudeva is the object of knowledge, the purpose of the sacrifices and the yoga, the controller of all material activity, and the supreme knowledge, austerity, quality, religion and goal of life. In the revealed scriptures, the ultimate object of knowledge is Sri Krsna. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life.
(26) For that reason do they who desire liberation reject the less attractive forms of the demigods, and are they sure to worship, without any envy, the many forms of the all-blissfull Lord Vishnu [Nârâyana]. Those who are ignorant and of passion, desire wealth, power and progeny, clinging to forefathers and other beings of cosmic control with a likewise character. Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject to worship the demigods and they worship only the all-blissful forms of Lord Visnu and His plenary portions. (27) Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny. And this is not wrong if done for the right purpose, the ultimate goal to be liberated by devotion unto Krishna, if done for just pleasing the demigods and forefathers, it is a nothing waste of time and effort.
(28-29) But Vâsudeva is the object of knowledge, the purpose of the sacrifices and the yoga, the controller of all material activity, and the supreme knowledge, austerity, quality, religion and goal of life. In the revealed scriptures, the ultimate object of knowledge is Sri Krsna. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life.
(30) From the beginning of the manifestation He, by this internal potency, has been the cause and effect of all forms and the transcendental Absolute of the modes of nature. This is explained in detailed in my Brahma samhita Blogs.
(31) After creating the material substance, the Lord [Vasudeva] expands Himself and enters into it. And although He is within the material modes of nature and appears to be one of the created beings, He is always fully enlightened in His transcendental position. He is never affected by the modes of nature which are nothing but his creations. We will know more about modes of nature as we cruise along the Bhagavata purana and Bhagavad-Gita.
(32) He, as the Supersoul, pervades all living beings as the source of the creation like fire does in wood and shines forth as different living entities, at the same time being the Absolute Person. The Lord, as Supersoul, appears to be of many varieties, though He is the absolute one without a second.
(33) That Supersoul, created the subtle senses influenced by the modes of nature by entering the living beings in His own creation, causing them to enjoy those modes. When someone chooses to enjoy the passion, ignorance and goodness, the supersoul in them and makes them enjoy the modes of nature.
(33) That Supersoul, created the subtle senses influenced by the modes of nature by entering the living beings in His own creation, causing them to enjoy those modes. When someone chooses to enjoy the passion, ignorance and goodness, the supersoul in them and makes them enjoy the modes of nature.
(34) He maintains all in the mode of goodness, being incarnated Himself in the performance of His pastimes mastering all worlds of divine, human and animalistic beings.
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