Bhagavatham and Veda Vyasa

 

THE LOGIC OF BHAGAVATHAM

We know that the Prakrithi (Nature) is based on a discipline, a cooperation, it’s about coexisting. It does not quit; it flows in its own cyclic nature. The fact is that coexisting is our only choice; nothing is a standalone in this world. Karma is continuously happening. The changes that happen around us and in us, including our own physical changes, eludes us. The good-evil and all such duality what we find in nature works to keep the balance, thus compensating for each other.

But when there is a disturbance in the calm water, ripples are created that upset the applecart and that’s when the problems arise. If the society is messed, we are solely responsible for it, if Adharma (injustice, terrorism etc) is high in our society, we have only ourselves to blame. If everyone took an oath on being true to oneself and decide not to step into a path of adharma, won’t this world be a utopia. The world today is much in need of Dharmic people. Everything is topsy Turvey in today’s world, it’s a threat driven world in every way. We can give back to the future generation a better world by doing our part to say the least. Starting from home slowly spreading the good deeds around us.

Vyasa himself confesses that he himself did not understand his own Dharma in a logical way, Yukti bhava. Logic is connected to the intellect or Budhi. If everything was based on Logic then all what logical people say and do, should have always been right, but that was not the case. Vedas have not explained it either, because you will find a lot of contradictions in there and that gets more confusing. Have the Rishis explained it, unfortunately no!! No one can logically provide any proof of any dharma.

We can just trust our gurus /the seers who have walked the path and laid down the path for us to see the light at the end of the tunnel, lead us through with their own personal experience. Nobody is clear as the path is different for every soul. Each come with their own experiences and karma. Thus, he very well understood that there cannot be a uniform code for Dharma.

It’s about in the same condition that Rishi Veda Vyasa found himself in. He took it upon himself the task of helping society to get back on its feet. He stressed on the importance of dharma wherever possible and in every text he composed. Especially in Bhagavath puranam, he explained it elaborately. He talks elaborately about the auspiciousness (Mahathmyam) of Bhagavatha Parayanam and sapthaham in the Padma Purana and Skanda Purana.

RISHI VEDA VYASA

Before the commencement of creation/srishti Bhagwan Vishnu explained to Brahma his tatvam/essence in 4 slokas called the Chathusloki Bhagavatham. But Bhagwan knew that this was not easy for people to comprehend in its philosophical depth, so he took birth as Krishna Dwaipayana who later came to be known as Veda Vyasa. He was born to Parasara, a Maharishi and Satyavathi, a fisher woman. He was named Krishna and because he grew on an island, Dweepa, he came to be called Krishna Dwaipayana.

There are few versions of stories explaining the reason as to why Vyasa Bhagwan took it upon himself to write the Bhagavatham. I chose to write this version since it seemed most logical to me.

Krishna Dwaipayana realized that not many were coming forward to study the Vedas so for the ease of study he edited and divided it according to the subject it handled. That’s how he came to be known as Veda Vyasa—the one who edited the Veda and categorized it.

The 4 division being Rig, Sama, Yajur, Atharva. Each Veda was further divided into: Samhita—mainly mantras ceremonies and mystic rituals; Brahmanam—the prose part and explanations through stories; Aranyakas—discussions about practices; Upanishad—essence of the Vedic text.

He handed over the responsibility to take it forward over to: Paila (Rig), Vaisambha and Yajnavalkya (Yajur), Jaimini (Sama), Sumanthu (Atharva). Still no luck, not many showed interest and even he felt incomplete and unsatisfied.

Vyasa Deva decided to compose some Puranas with stories that people like and relate to and embedded it with the Tatwas, but that didn’t catch the interest of the people. Then he wrote everything he knew and composed his masterpiece The Mahabharata, and although the book contained the Bhagawath Geetha, it did not spark much interest. Vyasa Bhagwan tried his best, so he felt it was unfair and was upset. His just wished for a better world. He was disturbed and not content personally too.

He had done his best, so he thought. Within the epic The Mahabharata in every story, Dharma is either subtly introduced or spelt out clearly. Vyasa Deva used every opportunity to explain the Tatwas and Science of the period. All of science, arts, and philosophy of that period found its way into the scripture.

When he was this cognitive confused state of mind Narada appeared before him. Narada is one sage who appears when a true devotee at the time they are in woe, he is the one who consoles them, gives them hope, knowledge, and learning and thus leading them on a path of enlightenment. He is a saint who only has the name of Bhagwan on his lips and in his very being.

One of the explanations I came across that made perfect sense of the nature of Narada is Narada=Naram-Daanam: what a Nara/man needs visesha budhi, visesha gyanam is given as Daanam, like Prahlada and Dhruva.

Understanding the woe that Vyasa Bhagwan was in, Narada suggested that Vyasa Bhagwan should plan on writing something about Bhagwan Krishna’s life, his Leela, and the impressions or Prabhavam that he left behind in this world. This alone would give him the fulfilment, the contentment he sought, and the people would accept it too and all those who read it would also experience the bliss. Thus, he wrote the Bhagawad Puranam and added its Mahatmyam in some of his other compositions like in Padma Puranam and Skanda Puranam. In the Padma Purana he explains it in 6 Chapters.