is a non-profit, and we rely on your donations. If everyone reading this gave $2, we’d be able to continue this mission for another year. Please donate. $21 | $11 | $5 | $2 | Donate a custom amount.

SB 1.5 - Nārada's analysis for Vyāsa's despondency

Nārada said that Vyāsa had not broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is worthless. The Lord has expanded Himself as living beings in order to accept loving service from them, and this alone can satisfy both the Lord and the living beings. Dry philosophical speculations even on the transcendental subject of the Absolute have very little attraction without directly dealing with the glorification of the Lord. Only such descriptions of the Lord’s glories would awaken love for Him. The compiler of Vedānta is Vyāsa himself. Yet he is troubled. So what sort of bliss can the readers and listeners of Vedānta derive, which is not explained directly by Vyāsadeva, the author? Writing the Vedānta sūtras was insufficient because his mind could never be satisfied with it. Herein arises the necessity of explaining the Vedānta-sūtra in the form of Śrīmad Bhāgavatam by the self same author. The reasons Bhāgavatam manifested was to show that mere knowledge of Brahman is insufficient to satisfy the soul, and that the Supreme Lord can be seen directly only thru loving devotional service.

Although Vyāsa had broadly described the four principles of dharma, artha, kāma and mokṣa, he had not given many descriptions of the glories of Kṛṣṇa. As a matter of course, he has given descriptions of the glories of the Lord but not as many as given to the above four principles. Thus these four items are far inferior to engagement in devotional service of the Lord. Though Vāsudeva is the crest jewel of human goals, Vyāsa had not described Him as the goal of human endeavor. Though he had described the glories of Kṛṣṇa abundantly in many places, they have been described only as a means of getting mokṣa.

After liberation, one is engaged in pure devotional service, and this is the brahma-bhūta stage. After this stage, one is satisfied. But satisfaction is the beginning of transcendental bliss. One should first progress by attaining neutrality and equality in the relative world. And passing this stage of equanimity, one is then fixed in the transcendental loving service of the Lord. To maintain the status-quo of the brahma-bhūta stage, as also to increase the degree of transcendental realization, Nārada recommended that Vyāsa should eagerly describe the path of devotional service. Although Vyāsa had described in Padma Purāṇa that bhakti is higher than liberation, he had not done so repeatedly. He must do so because it is said that the meaning of scriptures is revealed by repetition as in ‘ānandamayo ‘bhyāsāt’: the ānandamaya-puruṣa is the Supreme Lord because of repetition of words to indicate this (Vs 1.1.13).