SECTION SIXTEEN            

            The Skanda Puräëa states, "Just as one takes objects from his house and uses them, other people have taken knowledge from the sky of Vyäsa's heart for their own use".

            A similar statement is seen in Viñëu Puräëa (3.4.2-5), in the words of the sage Paräçara, "Thereafter, in the 28th Manvantara, my son, Lord Vyäsa, took the one Veda, consisting of four sections, and divided it into four. Just as intelligent Vyäsa divided the Veda, previously all other "Vyäsas", including myself, also divided it. O Best of the twice-born, understand that in every cycle of four yugas "Vyäsas" come and arrange the Veda into various branches, but, O Maitreya, know that Çré Kåñëa Dvaipäyana Vyäsa is Lord Näräyaëa Himself, otherwise who else on Earth could have written the great epic, Mahäbhärata?"

            Further, the Skanda Puräëa states, "In Satya-yuga the knowledge that emanated from Lord Näräyaëa remained pure. It became a little polluted in Tretä-yuga and completely so in Dvärpara-yuga. When knowledge was covered by ignorance, because of the curse of the sage Gautama, the disillusioned demigods, under the leadership of Brahmä and Rudra, approached the shelter-giving, perfect person, Lord Näräyaëa and informed Him of their purpose. On the request of the demigods, Lord Hari descended as the great Yogi, the son of Satyavaté and Paräçara, and re-established the forgotten Vedas".

            The word Veda here also indicates the Itihäsas and Puräëas. Thus it is established that study of the Itihäsas and Puräëas alone is beneficial. Of the two, the excellence of the Puräëas is greater. As stated in the Näradéya Puräëa, "O one with a beautiful face, I consider the importance of the Puräëas more than that of the Vedas. All the Vedic meanings can be found in the Puräëas, about this there is no doubt. One who disrespects the Puräëas (considering them inferior to the Vedas), will take birth as a subhuman, and even if having control of the senses and the mind he will have no good destination".

 

ÇRÉ JÉVA TOÑAËÉ COMMENTARY

            The excellence of a product is upheld by the reputation of its manufacturer. The Puräëas and Itihäsas were compiled by Çréla Vyäsadeva, who is an incarnation of Lord Näräyaëa. His mind is compared here to the unlimited sky. The significance is that just as the sky accommodates all objects, so all knowledge is contained in Vyäsa's mind.

            Another significance of comparing His mind to the sky is that the sky is the medium for sound and knowledge is transmitted by sound; Vyäsa's mind is the medium for sound wherefrom all knowledge emanates. All other sages, even on the higher planets, thinkers, poets, and writers make use of the knowledge given by Çréla Vyäsa. There is a saying in Sanskåt, vyäso'cchiñöaà jagat sarvam, "The whole world is tasting the remnants of Vyäsa's knowledge". Whatever idea one may get, it can be found in the writings of Çréla Vyäsa. All the writers in the past have borrowed from Him, directly or indirectly.

            According to Paräçara Muni there is a vyäsa, or compiler, in every complete cycle of the four yugas and they all arrange the Vedas at the beginning of each Kali-yuga. Çré Kåñëa Dvaipäyana Vyäsa is the twenty-eighth Vyäsa in this reign of Manu. Out of these twenty-eight Vyäsas the present one is special, being an incarnation of Lord Näräyaëa Himself. He appeared on the request of the demigods, because in Dväpara-yuga Gautama Muni made a curse that all Vedic knowledge would be covered by ignorance.

            In the Varähä Puräëa, Chapter 171, the account is given of how Gautama, during a severe famine, performed severe austerities to please Lord Brahmä. He wanted a boon that he would be able to feed his guests. The boon was granted and benevolent Gautama fed his many brähmaëa guests for the duration of the famine. When rains finally came the brähmaëas desired to leave his hermitage. As a custom Gautama asked them to stay a little longer. They agreed but after some time again desired to leave. Gautama prevailed upon them to stay a while longer. This happened a few times.

            Finally, the brähmaëas, determined to leave, devised a plan. They made a fake cow and left it near Gautama's äñrama. Gautama wanted to drive away the cow so he threw a few drops of water at her. The fake cow fell to the ground at the touch of the water. The brähmaëas, waiting for this opportunity, raised a hue and cry denouncing Gautama as a cow-killer. "We cannot stay here and accept food from a cow-killer" they declared, and left for their respective residences. Later on Gautama performed an atonement and by his mystic power he could understand the true reason behind the incident. Angered at the brähmaëas action he cursed them that they would be devoid of all Vedic knowledge. That's why in the Dvärpara-yuga Vedic knowledge was covered by ignorance, creating the need for Vyäsa to set them forth again.

            When Lord Çiva says that the Puräëas are more important than the Vedas it is because the meaning of the Vedas is explained in the Puräëas. It does not mean that one should never study the Vedas. At the same time, it is the verdict of Vyäsadeva that in Kali-yuga, due to less intelligence, people cannot understand their real message, especially when no proper disciplic succession is available. This is evident from the fact that those who attempt to study only the Vedas and Upaniñads either take to fruitive activities or to worship of the impersonal Brahman. They do not come to the siddhänta, or perfect conclusion. They do not progress to the conclusion of unalloyed devotional service to the Supreme Personality of Godhead. This is proof that the conclusion of the Vedas is not easy to discern. Çrémad Bhägavatam (11.3.44) states, parokña-vädo vedo'yam, "The Vedas speak indirectly", therefore, in this age it is better to study the Puräëas to know the true conclusion of the Vedas. The idea is that the conclusion is more explicit in the Puräëas than in the Vedas.

            Nevertheless, a serious student of the Puräëas must seek out a guru in disciplic succession to understand the siddhänta. This basic requirement is not lessened or removed when one approaches the Puräëas. Indeed the Çrémad Bhägavatam (11.3.21) states emphatically,  tasmäd guruà prapadyeta jijïäsuù ñreya uttamam, "Being inquisitive about the highest good, one must surrender to the bonafide spiritual master."

            Next, Çréla Jéva Gosvämé explains the three divisions of the Puräëas.