Ultimately, the Vedic system is to engage everyone in a process that will elevate them from whatever position they are in to a higher mode of living. Thus, there are many levels of understanding found within the Vedic tradition in order to accommodate the various forms of consciousness and tendencies of the innumerable living beings, especially humans. But without coming to the highest level of knowledge and Realization, they will continue to engage in activities resulting in different degrees of anxiety and lamentation. Being concerned about this problem and foreseeing the troubled times ahead, the great sages 5,000 years ago requested Suta Gosvami to explain the Srimad Bhagavatam after having learned it from Srila Vyasadeva and others.
Thus they put forth the following request:
O learned one, in this iron age of Kali, men have short lives. They are quarrelsome, lazy, misguided, unlucky and above all, always disturbed. There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. (Bhag.1.1.10-11)
In this way, the sages pointed out that in Kali yuga, this present age, men are easily distracted by so many things and their lives are very short, so, now let us not waste time but hear only the essence of all spiritual knowledge so that everyone can be satisfied and know the real goal of life and not remain confused. It was also for this reason that Srila Vyasadeva was feeling dissatisfied, even after compiling all the previous Vedic knowledge into written form in the earlier texts. The essence of all spiritual and metaphysical understanding and realizations had not yet been put into a concise and conclusive format.
Vyasadeva, while questioning his unexpected dissatisfaction, was at that very moment greeted by the sage Narada Muni who had just arrived at Vyasadeva’s cottage. Suta Gosvami, in Srimad Bhagavatam, Canto One, Chapters Five and Six, relates the story in this way:
Narada Muni asked Vyasadeva whether he was satisfied after having written the great Mahabharata. Sri Vyasadeva answered that in spite of all he had done, he was not content and accepting Narada Muni as his spiritual master, questioned him about the root cause of the dissatisfaction he felt. Narada replied that the cause was that Vyasadeva had not written about the sublime characteristics of the Supreme. The philosophy that does not satisfy the transcendental senses of the Supreme is considered worthless, but that literature which is full of the transcendental descriptions of the name, form, and pastimes of the unlimited Supreme can bring about a revolution amongst the misdirected civilization of the world. Even though improperly composed, such literature is heard and accepted by saintly and intelligent men.
This is exactly what is missing in the earlier Vedic texts as well as most other religious scriptures found in the world today. Narada is recommending that to include the topics he mentioned will certainly bring about a revolution to help all those who are living in a misguided civilization. The reason for this is simple: one may defend the science of religion or engage in so many philosophical conversations, but there will never be any final conclusion to such talks without practical experience of the Supreme. Without this genuine experience, all religious or philosophical talk is merely cultivated knowledge or mental speculation. It is another way of passing time for the armchair philosophers because anyone, simply by juggling words or taking things out of context, can steer various controversial topics towards any conclusion they want. This is the way some so-called religious leaders or propagandists use things like religion to justify their own selfish intentions.
More light is shed on these points in the Bhagavatam (11.22.5-6) wherein Lord Krishna explains to Uddhava that when philosophers cannot agree on the way they view things; it is simply the interaction of Lord Krishna’s illusory energies that motivate their disagreements. But for those who have fixed their minds in Lord Krishna, the Absolute Truth and ultimate conclusion of all spiritual realizations, the cause for argument and differences of opinion disappear.
Just as when you may have several hungry people in a room discussing the various causes of and means to extinguish their pains of hunger, no one has to tell them that the process of eating a nice meal has worked when, after having done so, they automatically feel their hunger subside. The experience is universal and after eating and feeling satisfied, leaves no room for argument. Similarly, after having reached the platform of experiencing the Absolute Truth, what need could there be for further argument or disagreement? The experience is universal for those who have reached it. And for those who have, participating in a religion or faith which condones the idea of deliberately quarreling or fighting wars with members of other faiths is utterly absurd. Indeed, such fighting only shows the gross ignorance of one’s real spiritual identity and the animalistic qualities of such people, though they may claim strong allegiance to a particular religion. Of what use to the world is such a religion or philosophy? As pointed out in the Manu samhita (12.95-96), such a religion is simply based on darkness and is worthless, producing no good reward after death. Therefore, to help avoid further quarrel and confusion among the people in this age, Narada Muni encouraged Vyasadeva to write and describe the eternal spiritual truths in a more direct manner.
Narada explained to Vyasadeva that spiritual knowledge, though free from material faults and connections, is still incomplete if devoid of an understanding of the transcendental characteristics of God. But Vyasadeva, who is completely perfect, can meditate on the Lord’s pastimes for the liberation of all people from material existence. Only one who has retired from activities for material happiness deserves to understand such spiritual knowledge and experience spiritual bliss. Therefore, Narada emphasized that by Vyasa’s mercy, those who are attached to material existence should be shown how to attain spiritual realization. Those who are truly intelligent will endeavor to reach this goal.
Vyasadeva knew all about spiritual knowledge and the transcendental qualities of the Supreme Being because he is a plenary portion of the Lord. Though he is birthless, he appeared in this world for the welfare of all. And to teach a lesson, he displayed dissatisfaction when he had still not engaged himself in writing the glories of the Supreme’s spiritual qualities, and then accepted Narada as a spiritual master to learn the reason for his discontent. Thus, Narada continued to explain to Vyasadeva that learned men have concluded that the actual purpose for engaging in austerities, sacrifices, studying the Vedas, chanting the hymns, etc., is to advance in the knowledge of the transcendental characteristics of the Supreme, which is the only way to remove all difficulties.
This is the ultimate process for perfecting one’s life and for attaining full spiritual Realization. This is the answer to Uddhava’s question about whether a particular process in the Vedic literature is superior. Without understanding the Absolute Truth, one’s knowledge of his real identity, or the universe, the purpose of life, and everything else in one’s experience, is incomplete. So the conclusive purpose of the Vedic process is to increase one’s knowledge of the Supreme, which will encompass all other forms of knowledge. The most direct way of doing that is through the practice of hearing about the Supreme Being from the Vedic literature, such as Srimad Bhagavatam. Simply hearing or studying this literature is a part of the process of Bhakti Yoga. As explained in Bhagavad-Gita (11.54), only through bhakti yoga can one enter into the mysteries of understanding the Supreme as He is. Similarly, Srimad Bhagavatam (1.2.20) points out that only by bhagavata bhakti, devotion to the Lord, can one get positive scientific knowledge of the Supreme Personality. Therefore, Narada requested Vyasadeva to describe the spiritual activities and qualities of the Supreme to satisfy inquisitive and learned men, and mitigate the sufferings of the people in general. After all, by engaging in ordinary Yoga people may attain some peace of mind and freedom from desire and lust, but to give satisfaction to the soul requires the performance of devotional service, Bhakti Yoga, to the Supreme. This is the means of establishing a link between the soul and the Infinite Lord. This is what Vyasadeva had yet to do. And the perfection of this was to compile the great devotional work of Srimad-Bhagavatam.
Then, when Lord Krishna had left this planet after performing His various pastimes by which He attracts the conditioned souls and on the new moon night near the end of the month of Phalguna (February-March), the planets aligned themselves in one direction above the Earth, with the planet Rahu over India. On that night in 3102 BC, according to the Vedic scholars, the world slipped into the depths of forgetfulness as Dvapara yuga ended and the age of Kali yuga began. Shortly after this occurrence the great sage Vyasadeva had heard all these instructions from Narada Muni.
Therefore, in this age of Kali yuga the essence of the Vedas becomes all the more important to us which consequently are the only means to the path to the Absolute.
source: thehindulife.com
Thus they put forth the following request:
O learned one, in this iron age of Kali, men have short lives. They are quarrelsome, lazy, misguided, unlucky and above all, always disturbed. There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. (Bhag.1.1.10-11)
In this way, the sages pointed out that in Kali yuga, this present age, men are easily distracted by so many things and their lives are very short, so, now let us not waste time but hear only the essence of all spiritual knowledge so that everyone can be satisfied and know the real goal of life and not remain confused. It was also for this reason that Srila Vyasadeva was feeling dissatisfied, even after compiling all the previous Vedic knowledge into written form in the earlier texts. The essence of all spiritual and metaphysical understanding and realizations had not yet been put into a concise and conclusive format.
Vyasadeva, while questioning his unexpected dissatisfaction, was at that very moment greeted by the sage Narada Muni who had just arrived at Vyasadeva’s cottage. Suta Gosvami, in Srimad Bhagavatam, Canto One, Chapters Five and Six, relates the story in this way:
Narada Muni asked Vyasadeva whether he was satisfied after having written the great Mahabharata. Sri Vyasadeva answered that in spite of all he had done, he was not content and accepting Narada Muni as his spiritual master, questioned him about the root cause of the dissatisfaction he felt. Narada replied that the cause was that Vyasadeva had not written about the sublime characteristics of the Supreme. The philosophy that does not satisfy the transcendental senses of the Supreme is considered worthless, but that literature which is full of the transcendental descriptions of the name, form, and pastimes of the unlimited Supreme can bring about a revolution amongst the misdirected civilization of the world. Even though improperly composed, such literature is heard and accepted by saintly and intelligent men.
This is exactly what is missing in the earlier Vedic texts as well as most other religious scriptures found in the world today. Narada is recommending that to include the topics he mentioned will certainly bring about a revolution to help all those who are living in a misguided civilization. The reason for this is simple: one may defend the science of religion or engage in so many philosophical conversations, but there will never be any final conclusion to such talks without practical experience of the Supreme. Without this genuine experience, all religious or philosophical talk is merely cultivated knowledge or mental speculation. It is another way of passing time for the armchair philosophers because anyone, simply by juggling words or taking things out of context, can steer various controversial topics towards any conclusion they want. This is the way some so-called religious leaders or propagandists use things like religion to justify their own selfish intentions.
More light is shed on these points in the Bhagavatam (11.22.5-6) wherein Lord Krishna explains to Uddhava that when philosophers cannot agree on the way they view things; it is simply the interaction of Lord Krishna’s illusory energies that motivate their disagreements. But for those who have fixed their minds in Lord Krishna, the Absolute Truth and ultimate conclusion of all spiritual realizations, the cause for argument and differences of opinion disappear.
Just as when you may have several hungry people in a room discussing the various causes of and means to extinguish their pains of hunger, no one has to tell them that the process of eating a nice meal has worked when, after having done so, they automatically feel their hunger subside. The experience is universal and after eating and feeling satisfied, leaves no room for argument. Similarly, after having reached the platform of experiencing the Absolute Truth, what need could there be for further argument or disagreement? The experience is universal for those who have reached it. And for those who have, participating in a religion or faith which condones the idea of deliberately quarreling or fighting wars with members of other faiths is utterly absurd. Indeed, such fighting only shows the gross ignorance of one’s real spiritual identity and the animalistic qualities of such people, though they may claim strong allegiance to a particular religion. Of what use to the world is such a religion or philosophy? As pointed out in the Manu samhita (12.95-96), such a religion is simply based on darkness and is worthless, producing no good reward after death. Therefore, to help avoid further quarrel and confusion among the people in this age, Narada Muni encouraged Vyasadeva to write and describe the eternal spiritual truths in a more direct manner.
Narada explained to Vyasadeva that spiritual knowledge, though free from material faults and connections, is still incomplete if devoid of an understanding of the transcendental characteristics of God. But Vyasadeva, who is completely perfect, can meditate on the Lord’s pastimes for the liberation of all people from material existence. Only one who has retired from activities for material happiness deserves to understand such spiritual knowledge and experience spiritual bliss. Therefore, Narada emphasized that by Vyasa’s mercy, those who are attached to material existence should be shown how to attain spiritual realization. Those who are truly intelligent will endeavor to reach this goal.
Vyasadeva knew all about spiritual knowledge and the transcendental qualities of the Supreme Being because he is a plenary portion of the Lord. Though he is birthless, he appeared in this world for the welfare of all. And to teach a lesson, he displayed dissatisfaction when he had still not engaged himself in writing the glories of the Supreme’s spiritual qualities, and then accepted Narada as a spiritual master to learn the reason for his discontent. Thus, Narada continued to explain to Vyasadeva that learned men have concluded that the actual purpose for engaging in austerities, sacrifices, studying the Vedas, chanting the hymns, etc., is to advance in the knowledge of the transcendental characteristics of the Supreme, which is the only way to remove all difficulties.
This is the ultimate process for perfecting one’s life and for attaining full spiritual Realization. This is the answer to Uddhava’s question about whether a particular process in the Vedic literature is superior. Without understanding the Absolute Truth, one’s knowledge of his real identity, or the universe, the purpose of life, and everything else in one’s experience, is incomplete. So the conclusive purpose of the Vedic process is to increase one’s knowledge of the Supreme, which will encompass all other forms of knowledge. The most direct way of doing that is through the practice of hearing about the Supreme Being from the Vedic literature, such as Srimad Bhagavatam. Simply hearing or studying this literature is a part of the process of Bhakti Yoga. As explained in Bhagavad-Gita (11.54), only through bhakti yoga can one enter into the mysteries of understanding the Supreme as He is. Similarly, Srimad Bhagavatam (1.2.20) points out that only by bhagavata bhakti, devotion to the Lord, can one get positive scientific knowledge of the Supreme Personality. Therefore, Narada requested Vyasadeva to describe the spiritual activities and qualities of the Supreme to satisfy inquisitive and learned men, and mitigate the sufferings of the people in general. After all, by engaging in ordinary Yoga people may attain some peace of mind and freedom from desire and lust, but to give satisfaction to the soul requires the performance of devotional service, Bhakti Yoga, to the Supreme. This is the means of establishing a link between the soul and the Infinite Lord. This is what Vyasadeva had yet to do. And the perfection of this was to compile the great devotional work of Srimad-Bhagavatam.
Then, when Lord Krishna had left this planet after performing His various pastimes by which He attracts the conditioned souls and on the new moon night near the end of the month of Phalguna (February-March), the planets aligned themselves in one direction above the Earth, with the planet Rahu over India. On that night in 3102 BC, according to the Vedic scholars, the world slipped into the depths of forgetfulness as Dvapara yuga ended and the age of Kali yuga began. Shortly after this occurrence the great sage Vyasadeva had heard all these instructions from Narada Muni.
Therefore, in this age of Kali yuga the essence of the Vedas becomes all the more important to us which consequently are the only means to the path to the Absolute.
source: thehindulife.com
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