SECTION FORTY-NINE   

             In answer to Çré Çaunaka's question, Süta Gosvämé explained the experience of Çréla Vyäsadeva, born of samädhi, as superior to the bliss of Brahman. In Bhägavatam 1.7.10 he expands on this with logic and reason based on the experience of the ätmärämäs, transcendentalists who take pleasure within the self.

            In this verse, the word nirgranthäù (free from bondage) means "one who is beyond all rules and regulations described in the scriptures" or "one who is free from the knot of false ego". The word ahaitukéà (causeless) means "not desiring any results". To put an end to all doubts, he says, "Indeed, such is the nature of Lord Hari that even ätmärämäs feel attracted to Him".

            The same meaning is conveyed by relating the experience of Çukadeva Gosvämé in verse 1.7.11 of Bhägavatam. First Çukadeva Gosvämé's heart was captivated by hearing a few selected verses from Çréla Vyäsadeva relating Lord Hari's attributes. Later on, despite its vast size, he studied the complete Çrémad Bhägavatam. Thereafter, the devotees of Lord Viñëu became very dear to him. Their friendship grew out of his daily reciting the Lord's pastimes to them. Or the words viñëujana priyaù can mean that Çukadeva became dear to the devotees of Lord Viñëu.

            The import is this: According to the narration given in the Brahma-vaivartta Puräëa[1],  Çré Çukadeva Gosvämé, even while in the womb of his mother, realized that Lord Çré Kåñëa was able to control Mäyä. Vyäsadeva, implored by Çukadeva, brought Lord Kåñëa to His hermitage and thus Çuka saw Lord Kåñëa even while lying in his mother's womb and became free from the influence of Mäyä. Thus considering his life successful, after taking birth he retired to a solitary place.

            Thereafter, Çréla Vyäsadeva realized that the Çrémad Bhägavatam is the only means to captivate Çukadeva's heart and thus made him hear selected Bhägavatam verses that specifically describe the super-excellent characteristics of Lord Çré Kåñëa. By this he captured Çukadeva's mind and then taught him the complete narrative. In this way Çré Süta has also spoken about the special greatness of Çrémad Bhägavatam.

            Thus it has been shown that both Çukadeva Gosvämé and Çréla Vyäsadeva had the same realizations (regarding the Çrémad Bhägavatam and it's essence). Therefore the import of the statements in the Çrémad Bhägavatam must be understood according to the realizations of it's narrator (Çré Çuka) and not otherwise. It is implied that any other interpretation must be considered mere speculation and deviant from the real understanding. 

ÇRÉ JÉVA TOÑAËÉ COMMENTARY
           

            To understand the essence of Çrémad Bhägavatam, Jéva Gosvämé first analyzed the heart of Çukadeva in Section Twenty-nine. Then he began analyzing the experience of the writer, Çré Vyäsa,  whose trance is the basis for his composing the Çrémad Bhägavatam. Jéva Gosvämé concludes this analysis in the present section by confirming it with the words of Çré Süta Gosvämé from the Çrémad Bhägavatam 1.7.10, which is the ätmärämä verse. These are the major points derived from his analysis:

A. The original feature of Godhead is Lord Kåñëa endowed with multifarious potencies that are in three main categories-- internal, external, and marginal.

B. His chief form is Çré Kåñëa, but He also manifests in various expansions without limit.

C. The Supersoul manifestations and the impersonal Brahman are two of His other features; they are not independent of Him.

D. The living entity is distinct from the Lord in its essential nature and can never be one with Him in an absolute sense.

E. Mäyä is an energy of the Lord that deludes those living entities who have turned their backs on the Lord.

F. Mäyä is a devotee of the Lord and is always subservient to Him.

G. Mäyä can exercise no influence over the Lord or His internal potencies.

H. The jévas can become free from the bondage of Mäyä by surrendering to the Lord and engaging in His devotional service.

I. Hearing the Çrémad Bhägavatam is devotional service to the Lord and is thus capable of ending the miseries of the jéva.

J. The bliss one derives by engaging in devotional service to the Lord is so superior to the happiness derived from the realization of impersonal Brahman that even ätmarämäs become attracted to the Lord's attributes and pastimes.

K. The purpose of human life is to attain love of God, the mature fruit of sädhanä-bhakti.

L. Devotional service is supremely independent, like the Personality of Godhead; it does not depend on any other means.

When Süta Gosvämé finished describing the trance of Çréla Vyäsadeva, Çaunaka Åñi asked, "If Çukadeva Gosvämé was completely renounced, having no interest in anything, on account of being absorbed in the bliss of the self, what caused him to study this lengthy Bhägavata Puräëa?

Süta Gosvämé replied with these two verses (SB. 1.7.10,11): "All different varieties of ätmarämäs (those who take pleasure in the self), especially those established on the path of self-realization, although freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. Indeed, such are the transcendental qualities of the Lord that He can attract everyone, including liberated souls. Çré Çukadeva Gosvämé's heart was captivated by hearing of Lord Hari's attributes and pastimes, and  therefore he undertook the study of this great narration, the Çrémad Bhägavatam. This made him very dear to the devotees of Lord Viñëu, or Kåñëa."

By this answer Süta Gosvämé confirmed all the realizations of Çréla Vyäsadeva and Çukadeva Gosvämé. First he gives a general principle. That all varieties of self-satisfied persons, though liberated from material bondage, they still desire to engage in Kåñëa consciousness. Second he gives an example of the specific application of the principle, Çukadeva Gosvämé. Thus Süta Gosvämé establishes that Çukadeva Gosvämé's was not an isolated case. Rather, Çukadeva's experience is confirmed by many other ätmarämäs. And the only reason for such attraction is the attributes of Lord Hari.

In this way, Çréla Jéva Gosvämé shows conclusively that Çukadeva Gosvämé, Çréla Vyäsadeva, and Süta Gosvämé are all fixed in the same realization. Hence the Çrémad Bhägavatam should be studied and interpreted based on their realizations. Other interpretations must be considered deviant from the natural sense of the book. In Anuccheda Twenty-seven, Çréla Jéva Gosvämé disclosed that Çrédhara Svämé's commentary on the Çrémad Bhägavatam is mixed with impersonalism. Çrédhara Svämé did this as a preaching strategy to attract the Mäyävädis to the Bhagavata philosophy. Jéva Gosvämé said there that he would not accept the impersonal portions of Çrédhara's commentary. Rather, he would use those parts of Çrédhar Svämé's commentary that are in line with the natural sense of the Bhägavatam, considering them authoritative. In those parts that have a Mäyäväda slant he would give his own explanation.

            A modern scholar has critized Çréla Jéva Gosvämé for this, saying he is an opportunist for accepting only those things that support his opinion and branding the rest as written with a motive and as only an apparent opinion of Çrédhara Svämé. He concludes that Jéva Gosvämé is not a true follower of Çré Caitanya Mahäprabhu, who had great reverence for Çrédhara Svämé's Bhävärtha-dépikä. This scholar claims that Mahäprabhu would not have rejected any part of Çrédhara's commentary.

            But in this section Çréla Jéva Gosvämé further clarifies his policy: He accepts any explanation which fits in the vision of Vyäsa, Çukadeva, and Süta. This is the real desire of Lord Caitanya, because those who know anything about the life and teachings of Çré Caitanya Mahäprabhu know that He was the leading opponent of impersonalism in His time. He personally defeated the two leading Mäyävädis, Prakäçänanda Saraswati and Väsudeva Sarväbhauma, in debate and He condemned the Mäyäväda interpretation of Vedänta. For Him to embrace a mixed commentary on the Çrémad Bhägavatam in light of His teachings and example is unlikely and not at all credible.

            Vaiñëavas coming in disciplic succession have not the slightest confusion on this point. Lord Caitanya respected Çrédhara Svämé's commentary because Çrédhara was in fact a great Vaiñëava and his commentary was the best of what was available in that he tried to keep the natural sense of the Bhägavatam and his conclusions support the Vaiñëava siddhänta. Çrédhara Svämé's impersonal explanations were not his true heart's desire. This is visibly clear upon reading his words. For example, while commenting on the first Bhägavatam verse he writes, çrémad-bhagavadguëa-anuvarëan-pradhänam bhägavata-çästram, "The Çrémad Bhägavatam is chiefly written to explain the wonderful qualities of the Supreme Lord and that is repeatedly done in this book." These and many other similar statements throughout his Bhägavatam commentary make it clear that any question of Çrédhara Svämé's Vaiñëavism is foolish. Similarly, any criticism of Jéva Gosvämé for rejecting the impersonal portions of Çrédhara's comments here in the Ñaö Sandarbhas is equally foolish. 

            Logically, to grasp the essence of the Çrémad Bhägavatam one must see it from the standpoint of Vyäsadeva and Çukadeva and not from any other angle. Thus Çréla Jéva Gosvämé is a true scholar of the Bhägavatam and a true follower of Çré Caitanya, whose mission and desire was to see the Bhägavatam established as the last word in philosophy throughout the world. Jéva Gosvämé was not a blind follower of Çré Caitanya Mahäprabhu. Neither is he like blind scholars, who foolishly try to understand the supreme scripture without accepting a teacher in disciplic succession.

            Jéva Gosvämé was the leading disciple of Çréla Rüpa and Sanätan Gosvämés, two principle followers of Çré Caitanyadeva. The Lord personally instructed them in the science of devotional service and ordered them to write books setting forth all His precepts. This they did in a most wonderful way, explaining the intricacies of bhakti-yoga, so that no follower in their line would have to speculate or misinterpret the teachings of Lord Caitanya. Rüpa and Sanätan personally trained Çréla Jéva Gosvämé in Kåñëa consciousness. They were so pleased with him that they made him the editor of many of their books. We have no room, therefore, to doubt the reliability of Çréla Jéva Gosvämé as a loyal follower in the footsteps of Çréla Rüpa and Sanätan Gosvämés and therefore of Lord Caitanya. The ultimate proof of this is that no contradiction is found between the works of Rüpa and Sanätan and that of Çréla Jéva Gosvämé. Indeed, he has declared early in Çré Tattva Sandarbha that he is writing this work under their order. Further, Çréla Jéva Gosvämé was the successor of Çréla Rüpa and Sanätana Gosvämés as the leader of the Gauòéya Vaiñëavas in Våndavan, Bengäl, and Orissä. This was tacit acknowledgement of his stature as a dedicated follower of Lord Caitanya Mahäprabhu.

            From the First Canto, Chapter Two, it is evident that Çukadeva Gosvämé left his father's house immediately after his birth. According to the Brahma-vaivartta Puräëa, when Çukadeva was still in his mother's womb he could understand the peril of being in the material world and the risk of being captivated by Mäyä. He also knew that Kåñëa could dispel Mäyä's charms, so he got Vyäsadeva to bring Lord Kåñëa from Dvärakä. He then had the Lord assure him of protection from Mäyä. After that Çukadeva took birth, but he immediatley left home and went into the forest. Çréla Vyäsadeva, out of natural affection for His son, followed him for sometime, calling him to come back.

Çukadeva, however, being liberated from all material attachment, paid no heed to his father. Vyäsadeva was mortified at this since he wanted to teach the Çrémad Bhägavatam to his son.  To entice Çukadeva back home Vyäsa had some of his disciples recite verses from the Bhägavatam whenever they went to the forest for collecting firewood. Once when they were singing these verses, Çukadeva Gosvämé heard them. As soon as he heard the verses his heart was captivated and he followed those students, who led him to Çré Vyäsa. By this time he had already renounced his attachment to Brahman. Then Çréla Vyäsadeva taught him the complete Çrémad Bhägavatam. 

           At present no scriptural reference is found regarding which verses attracted Çré Çuka's heart, but in the opinon of some Vaiñëava scholars, these three were among them 1.9.20, 3.2.23 and 10.21.5:

"O King, that personality whom, out of ignorance only, you thought to be your maternal cousin, your very dear friend, well-wisher, counselor, messenger, benefactor, and so on., is that very Personality of Godhead, Çré Kåñëa." 

"Alas, how shall I take shelter of one more merciful than He who granted the position of mother to the she-demon Pütanä although she was unfaithful and she prepared deadly poison to be sucked from her breast?"

"Wearing a peacock-feather ornament upon His head, blue karëikära flowers on His ears, a yellow garment as brilliant as gold, and a Vaijayanté garland, Lord Kåñëa exhibited His transcendental form as the greatest of dancers as He entered the forest of Våndävana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories."

            These verses describe Lord Kåñëa's love for His devotees, His mercy even upon His enemies, and His incomparable charm and beauty. 

            In the Mahäbhärata, the story of Çukadeva Gosvämé is different from that narrated above. Baladeva Vidyäbhüñaëa comments that the two stories belong to the different days of Lord Brahmä.

            Having arrived at the conclusion of the prameya, or what is to be known from the Çrémad Bhägavatam, Çréla Jéva Gosvämé next outlines the scheme of Çré Ñaö-Sandarbhas.

[1]*This story is not in current editions of this Puräëa.