Chapter 4 – A sense of frustration overtakes Vedavyāsa
Vyāsa said:
1.) Śaunaka, the oldest of the sages (who were) performing the sacrifice of long duration, (being) the head of the congregation of sages, and conversant with the Ṛgveda, highly praised Sūta who was thus speaking and addressed (him as follows).
Śaunaka said:
2.) Oh Sūta! You are a highly fortunate one! The finest of speakers! Tell us the sanctifying (holy) narrative pertaining to the Supreme Lord (the sacred story of the Bhāgavata), which was recounted by venerable Śuka (to king Parīkṣit).
3.) In which particular Yuga was the discourse held and at what place, and what was the occasion for it? And at whose instance did the sage Kṛṣṇa (Vedavyāsa, also called as Kṛṣṇa Dvaipāyana) compose this Saṁhitā (large collection of poems)?
4.) His son (Śukadev) is a great Yogin (mystic saint), viewing all alike, in whose eye diversity has ceased to exist, whose mind is exclusively set upon God, and who has awoken from the sleep of worldliness (from Illusion or Ignorance). He remains incognito (by avoiding society), and is therefore taken to be a stupid person (dullard).
5.) On perceiving the sage Vyāsa (closely) following his son (who was retiring to the forest as a recluse) the ladies (who happened to be bathing in a pond on the roadside), covered themselves out of modesty, even though the sage had clothes on, while they took no notice of his son (who was stark naked). Noticing this strange behaviour on their part the sage asked them to account for it; thereupon the ladies told him that he was still alive to the difference of sex (discrimination between man and woman), but not so his son, whose vision was faultless (who perceived no difference at all).
6.) How did the citizens of Hastināpura come to recognize him (Śuka), when he visited the Kuru-Jāṅgala country and went about wandering in the city (of Hastināpura) like a mad, dumb and dull-witted (person)?
7.) And, how did the royal king Parīkṣit (a descendant of the Pāṇḍava family) come to have a talk with that sage (Śuka), in the course of which the latter recited this (sacred) Veda-like text pertaining to Śrī Viṣṇu (Bhāgavata Purāṇa).
8.) That highly blessed sage (Śukadev) awaits at the door of householders to sanctify their abode only for such time as one takes in milking a cow.
9.) They say king Parīkṣit (Abhimanyu’s son), O Sūta, was counted among the foremost devotees of the Lord (Śrī Viṣṇu). Kindly narrate to us the story of his most wonderful birth and doings.
10.) Why did that emperor, who served to enhance the glory of the Pāṇḍavas (Pāṇḍu’s progeny), take his seat on the bank of the Gaṅgā with a vow to fast unto death, rejecting his imperial fortune?
11.) Oh (Sūta)! How wonderful it is! How did the young hero (warrior-king) to whose footstool (near the throne), enemies, for their own good, bring riches (as tribute) and pay their homage, desire to renounce the royal majesty (wealth & power) which it is very difficult to give up, along with (his) life?
12.) The persons who are devoted to Śrī Viṣṇu (whose renown or glory dispels the darkness of ignorance) live for the sake of happiness, abundance, and prosperity of others, and not for the gain of oneself. Why, then, did he cast off his body, which was the support of other beings, in a spirit of aversion?
13.) Therefore, please tell us all that we have asked you on this occasion; for we know you have mastered the entire range of sacred lore (Vedas, Purāṇas, etc..).
Sūta said:
14.) In the Dwāpara age, the third Yuga of the present Caturyugī (the period of four Yugas from Satya to Kali) the great Yogī, Vyāsa, who is a part manifestation of Śrī Hari, was born of Satyavatī (who had sprung from the seed of Uparicara Vasu) through the sage Parāśara.
Special Note – Uparichara Vasu was the king of Chedi and a devotee of Śrī Viṣṇu. Satyavatī’s mother was an apsara named Adrika, who was cursed by a sage and was thus transformed into a fish. Adrika (now in the form of a fish) had conceived twins: a boy and a girl. A fishermen later found these children inside the fish. The king kept the boy, who became a king named Matsya (the founder of the Matsya kingdom), and gave the girl to the fishermen chief Dasharaja, who raised her as his daughter and named her Satyavatī. She was also known as Matsyagandha, meaning “she who smells like fish,” due to the fish-like fragrance emanating from her body.
Sage Vyāsa was born to Satyavatī and sage Parāśara. Before their union, Parāśara granted her (Satyavatī ) a boon, transforming her fishy smell into a sweet, divine fragrance that could be sensed from afar. He also blessed her with the ability to remain a virgin even after giving birth. As a result of their union, Satyavatī conceived instantly and gave birth to a son on an island in the Yamuna River. This son was dark-complexioned and thus named Kṛṣṇa Dvaipāyana (Kṛṣṇa meaning dark, and Dvaipāyana meaning island-born).
15.) One day, after the disk of the sun had risen, he (Vyāsa) sat in a solitary place after (bathing and) sipping the (sacred) water of the Saraswatī river from the palm of his hand (as per his routine of morning duties).
16.) The sage (Vyāsa), who had an unfailing eye and could read the past as well as the future, saw how by the flux of time, which passed unnoticed, there ensued in every age an overlapping of duties (deviation of the dharmas / principles due to the change of time).
Special Note – The sage perceives that, due to the subtle but powerful influence of Time, the natural order of duties and values appropriate to each age (yuga-dharma) has begun to deteriorate and intermingle. What is meant by this is that each age (like Satya Yuga, Treta, Dvāpara, and Kali Yuga) has its own ideal ways of living and standards of dharma. But over time, as spiritual purity declines and confusion increases, these clear boundaries begin to blur—leading to moral and spiritual confusion in society.
17.) Due to that (influence of Time), there came about a decline in the powers of material beings (Humans become weaker of their natural strength and capacities). People became faithless (In God), devoid of spiritual essence, dull-witted (low in intellectual capacity), and short-lived (a short life span).
18.) Seeing the unfortunate condition of the people with his divine vision, the sage (Vyāsa), whose sight was unfailing and clear, contemplated what would be truly beneficial for all the grades of society and āśramas (spiritual stages of life).
19.) Perceiving that Vedic sacrifices, which are performed through the agency of four priests (the Hotā, the Adhwaryu, the Udgātā and the Brahmā) are the purifiers of humans, he divided the one Veda into four, for the continuance of sacrifices.
Special Note – The function of a Hotā is to invoke the gods by reciting the Ṛgveda; that of an Adhwaryu is to measure the sacrificial ground, to build the altar, to prepare the vessels, to fetch wood and water, to light the fire while repeating the Yajurveda. and so on; that of an Udgātā is to chant the Sāmaveda and that of a Brahmā to supervise the sacrificial performance and set right if any mistakes are being made.
20.) He (Vyāsa) thus separated the four Vedas under the names of Ṛgveda, Yajurveda, Sāmaveda and Atharvaveda. And the Itihāsas (Mahābhārata & Rāmāyaṇa) and the Purāṇas are called the fifth Veda.
21.) Of these Paila received (was taught) Ṛgveda, the seer Jaimini (was the first who) learnt how to chant the Sāmaveda, while Vaiśampāyana was the only one who mastered the Yajurveda.
22.) The sage Sumantu, son of Dāruna, acquired proficiency in the Atharvaveda; while my (Sūta’s) father, Romaharṣaṇa, gained mastery over the Itihāsas and Purāṇas.
23.) These latter sages (Paila and others) divided their respective Vedas into more than one branch. In this way through their disciples, it was further separated into (a number of) branches by (their) disciples, disciples of disciples and their students (which divided the Vedas into so many branches).
24.) The divine Vyāsa, who is compassionate to the helpless, arranges the Vedas in such a way (in different parts) as can be retained in memory even by persons of low intelligence.
25.) Seeing that humans who were ignorant were not even qualified to hear the Vedas, and did not know how to perform acts that are conducive to good (leading to Mokṣa). In order that the welfare of such (persons) ignorant about actions leading to the good (results) may be (achieved), the sage (Vyāsa) compiled the narrative called the Mahābhārata to help them attain blessedness through the same.
Special Note – Humans who were ignorant refers to the ones who found it impossible to understand the Vedas due to their lack of exposure to divine wisdom & the complex verses of the Vedas which are very difficult to understand even for a learnt person. The Mahābhārata was compiled by sage Vyāsa in such a way that it can convey the entire essence of the Vedas in a story format. And a person who studies this great epic of the Mahābhārata, is said to have mastered the Vedas, even without studying the complex Vedic texts.
26.) Even though Vyāsa ever remained whole-heartedly engaged in doing good to all living beings, his heart was not satisfied with it, O Brāhmaṇas !
27.) Feeling uneasy at heart, the sage (Vyāsa), who knew the secret of Dharma (righteousness), sat reflecting in a secluded spot on the holy bank of the Saraswatī river, and said to himself thus:
28.) Being intent (keen) on observing my duties, I reverently studied the Vedas, served the elders and worshiped the sacrificial fires (performed Yajñas) and honestly followed their precepts.
29.) I have also revealed the purport of the Vedas through the Mahābhārata, in which subjects such as (Dharma, Artha, Kama & Mokṣa are revealed) and other things explained in detail, which even underprivileged persons can practice easily.
Special Note – The underprivileged persons means the ones who did not have knowledge of divine wisdom and were confused about their Dharma in this creation. And due to their study of the Mahābhārata, they were easily able to grasp the spiritual essence for their welfare (Mokṣa).
30.) Though I stand foremost (the best) among those who are pre-eminent in sacred knowledge (Vedic wisdom), and possess uncommon powers too, my soul it seems has not yet realized its true nature (oneness with Brahma / the Supreme Spirit).
31.) Is it because I have not yet fully expounded the virtues that enable one to attain the Supreme Lord? It is these virtues that are loved by God-realized saints and they alone are dear to Śrī Viṣṇu Himself.
32.) In this way, (while Vyāsa was) considering himself deficient (of not having attained oneness with Brahma) and was distressed (at the thought of his deficiency), sage Nārada approached the hermitage of Kṛṣṇa Dvaipāyana (Vyāsa).
33.) When the sage Vedavyāsa saw Nārada come, he instantly rose to receive him and duly offered worship to the celestial sage, who was adored even by the gods.
Thus ends the fourth discourse, forming part of the story relating to the Naimiśa forest, in Book One of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized souls).
Summarization Of The Entire Chapter :
This chapter of the Bhāgavata Purāṇa begins with the sage Śaunaka, the most senior of the sages engaged in a long-duration sacrifice, presided over their assembly and, being well-versed in the Ṛgveda, greatly praised Sūta’s discourse (in relation to what was taught in the previous chapter about the Lords different Avatārs into this world).
Śaunaka said, “Oh Sūta, you are indeed highly fortunate and the most eloquent of speakers! Please recount to us the sanctifying narrative of the Supreme Lord, the sacred story of the Bhāgavata, which was narrated by the venerable Śuka to King Parīkṣit.”
Śaunaka then inquired about the specific context of this discourse, asking, “In which particular Yuga did this conversation occur, and at what location? Furthermore, what was the occasion for it? And at whose prompting did the sage Kṛṣṇa (Vedavyāsa, also known as Kṛṣṇa Dvaipāyana) compile this extensive collection of verses?” He then turned his attention to Śuka, Vyāsa’s son, describing him as “a great Yogin, possessing an equal vision for all, in whose eyes all distinctions have ceased to exist, whose mind is solely focused on God, and who has awakened from the slumber of worldliness, from Illusion and Ignorance. He remains hidden from society (as he is not dependent on worldly things due to his absorption into the eternal Brahma) and is therefore often mistaken for a dull-witted person (by worldly people who lack divine vision).”
Continuing his line of inquiry, Śaunaka recounted a peculiar incident: “Upon observing the sage Vyāsa closely following his son, who was retiring to the forest as a recluse, the women bathing in a roadside pond covered themselves out of modesty, even though the sage was clothed, while they paid no attention to his son, who was completely naked. Noticing this strange behavior, the sage questioned them, and the women replied that he still perceived the difference between the sexes (identification as men and women, due to still having bodily consciousness), unlike his son whose vision was flawless and saw no such distinctions (between men or women as he had risen above the bodily consciousness and only perceived the Supreme Spirit wherever he saw).” Śaunaka then asked, “How did the citizens of Hastināpura recognize him (Śuka) when he visited the Kuru-Jāṅgala region and wandered through the city as if he were mad, dumb, and dull-witted (as people who are attached to lower consciousness cannot understand the behavior of a spiritually evolved being like Śuka)?”
Furthering his curiosity about the Bhāgavata’s origin, Śaunaka inquired, “And how did the royal King Parīkṣit, a descendant of the Pāṇḍava family, come to converse with that sage (Śuka), during which the latter recited this sacred, Veda-like text pertaining to Śrī Viṣṇu (Bhāgavata Purāṇa)?” He then noted, “That highly blessed sage (Śukadev) only waits at the door of householders to sanctify their abode for the duration it takes to milk a cow.” Turning his attention to King Parīkṣit, Śaunaka said, “They say King Parīkṣit (Abhimanyu’s son), O Sūta, was counted among the foremost devotees of the Lord (Śrī Viṣṇu). Kindly narrate to us the story of his most wonderful birth and deeds.”
Śaunaka then posed a profound question about the king’s renunciation: “Why did that emperor, who served to enhance the glory of the Pāṇḍavas (Pāṇḍu’s progeny), take his seat on the bank of the Gaṅgā with a vow to fast unto death, rejecting his imperial fortune?” Expressing his wonder, he continued, “Oh (Sūta)! How astonishing it is! How did the young hero, this warrior-king before whose very feet enemies would bring riches as tribute and pay homage for their own gain, have desired to renounce the royal majesty, the wealth and power so difficult to abandon, even to the point of giving up his own life?”
Śaunaka then reflected on the nature of devotees: “Those who are devoted to Śrī Viṣṇu, whose renown dispels the darkness of ignorance, live for the happiness, abundance, and prosperity of others, not for their own gain. Why, then, did he cast off his body, which was the support of other beings, with such an aversion?” Concluding his inquiries, Śaunaka implored Sūta, “Therefore, please tell us all that we have asked you on this occasion; for we know you have mastered the entire range of sacred lore (Vedas, Purāṇas, etc.).”
Responding to Śaunaka’s earnest questions, Sūta began his narrative by establishing the time and lineage of Vyāsa. “In the Dwāpara age,” Sūta stated, “the third Yuga of the present Caturyugī, the great Yogī Vyāsa, who is a partial manifestation of Śrī Hari, was born to Satyavatī and sage Parāśara.” Sūta then described a significant event in Vyāsa’s life: “One day, after the sun had risen, he (Vyāsa) sat in a solitary place after bathing and sipping the sacred water of the Saraswatī river from the palm of his hand, as was his daily practice.” The sage (Vyāsa), who possessed unfailing insight and could perceive both the past and the future, observed how, with the imperceptible passage of time, a gradual overlapping of duties occurred in every age, leading to a deviation from the established dharmas or principles due to the changing eras was going to take place. Due to that influence of Time, there ensued a decline in the powers of material beings; humans became weaker in their natural strength and capacities. People became faithless, devoid of spiritual essence, dull-witted with low intellectual capacity, and short-lived.”
Seeing the unfortunate condition of the people through his divine vision, the sage (Vyāsa), whose sight was unfailing and clear, contemplated what would be truly beneficial for all the grades of society and āśramas? Recognizing the importance of Vedic sacrifices, he (Vyāsa) divided the one Veda into four for the continuance of these essential rituals.
He (Vyāsa) thus separated the four Vedas under the names of Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda. Moreover, the Itihāsas (Mahābhārata and Rāmāyaṇa) and the Purāṇas are considered as the fifth Veda.
Of these, Paila received (was taught) the Ṛgveda, the seer Jaimini was the first who learned how to chant the Sāmaveda, while Vaiśampāyana was the only one who mastered the Yajurveda. The sage Sumantu, son of Dāruna, acquired proficiency in the Atharvaveda; while my (Sūta’s) father, Romaharṣaṇa, gained mastery over the Itihāsas and Purāṇas.
These latter sages (Paila and others) further divided their respective Vedas into more than one branch. In this way, through their disciples, it was further separated into numerous branches by their students, the students of their students, and so on.
The divine Vyāsa, who is compassionate to the helpless, arranges the Vedas in such a way, in different parts, as can be retained in memory even by persons of lowest intelligence.
Seeing that humans who were ignorant were not even qualified to hear the Vedas (due to the complex verses) and did not know how to perform actions conducive to good which can lead to Mokṣa, the sage (Vyāsa), in order to ensure the welfare of such individuals, compiled the narrative called the Mahābhārata to help them attain blessedness through it.
Despite his significant contributions, Sūta revealed a deeper aspect of Vyāsa’s state of mind: Even though Vyāsa ever remained whole-heartedly engaged in doing good to all living beings, his heart was not fully satisfied. Feeling uneasy at heart, the sage (Vyāsa), who knew the secret of Dharma (righteousness), sat reflecting in a secluded spot on the holy bank of the Saraswatī river and said to himself thus: ‘Being intent on observing my duties, I reverently studied the Vedas, served the elders, and worshiped the sacrificial fires (performed Yajñas), honestly following their precepts. I have also revealed the purport of the Vedas through the Mahābhārata, in which subjects such as Dharma, Artha, Kama, and Mokṣa are revealed and other things are explained in detail, which even an underprivileged person can practice easily to attain Mukti.
Though I stand foremost among those who are pre-eminent in sacred knowledge (Vedic wisdom) and possess uncommon powers too, my soul, it seems, has not yet realized its true nature, its oneness with Brahma, the Supreme Spirit. Is it because I have not yet fully expounded the virtues that enable one to attain the Supreme Lord? It is these virtues that are loved by God-realized saints, and they alone are dear to Śrī Viṣṇu Himself.
In this way, while Vyāsa was considering himself deficient and was distressed at the thought of his deficiency, sage Nārada approached the hermitage of Kṛṣṇa Dvaipāyana (Vyāsa). When the sage Vedavyāsa saw Nārada arrive, he instantly rose to receive him and duly offered worship to the celestial sage, who was adored even by the gods.
Short Question & Answers :
Q1: Who is Śaunaka addressing at the beginning of the chapter, and what is his opinion of the speaker?
A: Śaunaka is addressing Sūta and highly praises him as fortunate and the finest of speakers due to the knowledge he possess.
Q2: What specific narrative does Śaunaka request Sūta to tell?
A: Śaunaka requests Sūta to tell the sanctifying narrative pertaining to the Supreme Lord (the story of the Bhāgavata) as recounted by Śuka to King Parīkṣit.
Q3: What are the four specific details Śaunaka asks about regarding the Bhāgavata discourse and its composition?
A: Śaunaka asks about the Yuga, place, and occasion of the discourse, and at whose instance Kṛṣṇa Dvaipāyana (Vyāsa) composed this Saṁhitā (large collection of poems).
Q4: How does Śaunaka describe Śukadev and his spiritual state?
A: Śaunaka describes Śukadev as a great Yogin who views all alike, whose mind is exclusively on God, who has awakened from worldly illusion, and who remains incognito, sometimes being mistaken for a dullard (as persons who are bodily attached cannot understand the behavior of a person who has risen above the body).
Q5: Why did the bathing ladies (Apsaras) cover themsleves as soon as they saw sage Vyāsa, but were comfortable when Śukadev walked by?
A: The bathing ladies (Apsaras) covered themselves as soon as they saw sage Vyāsa, as he still perceived the difference between the sexes (identification as men and women, due to still having bodily consciousness), unlike his son (Śukadev) whose vision was flawless and saw no such distinctions (between men or women as he had risen above the bodily consciousness and only perceived the Supreme Spirit wherever he saw).
Q6: What question does Śaunaka pose about Śuka’s recognition in Hastināpura?
A: Śaunaka asks how did the citizens of Hastināpura recognized Śuka when he wandered there appearing mad, dumb, and dull-witted (as people who are attached to lower consciousness cannot understand the behavior of a spiritually evolved being like Śuka).
Q7: What does Śaunaka inquire about regarding King Parīkṣit and Śuka?
A: Śaunaka asks how King Parīkṣit came to converse with Śuka, leading to the recitation of the Bhāgavata Purāṇa.
Q8: What does Śaunaka request Sūta to narrate about King Parīkṣit?
A: Śaunaka asks Sūta to narrate the story of King Parīkṣit’s most wonderful birth and doings, highlighting his devotion to Lord Viṣṇu.
Q9: What perplexing question does Śaunaka raise about King Parīkṣit’s renunciation?
A: Śaunaka asks why King Parīkṣit, who enhanced the glory of the Pāṇḍavas, chose to fast unto death on the banks of the Gaṅgā, rejecting his imperial fortune.
Q10: What is Śaunaka’s wonder regarding a powerful king renouncing his life and possessions?
A: Śaunaka wonders how a young, powerful king, revered by enemies, could desire to renounce his royal majesty, wealth, power, and even his life, which are so difficult to give up.
Q11: What is the apparent contradiction Śaunaka points out regarding a devotee of Viṣṇu renouncing his body?
A: Śaunaka questions why a devotee of Śrī Viṣṇu, who lives for the well-being of others, would cast off his body with aversion, as it was a support for others.
Q12: In which Yuga was Vyāsa born, and who were his parents?
A: Vyāsa was born in the Dwāpara Yuga to Satyavatī through the sage Parāśara.
Q13: What did Vyāsa perceive through his divine vision regarding the passage of time?
A: Vyāsa saw how the flux of time led to an overlapping of duties and a deviation from the dharmas appropriate to each age. Due to the influence of time, the powers of material beings declined, and people became faithless, devoid of spiritual essence, dull-witted, and short-lived. He contemplated on what would be truly beneficial for all grades of society and āśramas.
Q14: Why did Vyāsa divide the one Veda into four & what are their names?
A: The four vedas are Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda. While the Itihāsas (Mahābhārata & Rāmāyaṇa) and the Purāṇas are called as the fifth Veda.
He divided the one Veda into four as human beings became less intelligent due to the passage of time (Yuga), and makes it into 4 so that humans can find it easier to understand this divine wisdom.
Q15: Who were some of the sages who received specific Vedas from Vyāsa?
A: Paila received the Ṛgveda, Jaimini the Sāmaveda, and Vaiśampāyana the Yajurveda. Sumantu received the Atharvaveda, and Romaharṣaṇa mastered the Itihāsas and Purāṇas.
Q16: How did the Vedas become further divided into numerous branches?
A: The sages who received the Vedas divided them into more than one branch, and this division continued through their disciples and subsequent generations of students.
Q17: Why did Vyāsa compile the Mahābhārata?
A: Vyāsa compiled the Mahābhārata to benefit ignorant humans who were not qualified to understand the Vedas and did not know how to perform acts leading to good (Mokṣa). So he created the essence of the Vedas in a story format through the Mahābhārata, which can lead to the welfare of all.
Q18: Despite his efforts, what feeling persisted in Vyāsa’s heart?
A: Despite his engagement in doing good to all living beings, Vyāsa’s heart was not satisfied.
Q19: Where did Vyāsa go to reflect on his dissatisfaction?
A: Vyāsa sat reflecting in a secluded spot on the holy bank of the Saraswatī river.
Q20: What did Vyāsa contemplate regarding his own actions and knowledge?
A: Vyāsa reflected on his study of the Vedas, service to elders, worship of sacrificial fires, and his revelation of the Vedas’ purport through the Mahābhārata.
Q21: What did Vyāsa feel he might be lacking despite his accomplishments?
A: Vyāsa felt that his soul had not yet realized its true nature (oneness with Brahma) and wondered if he had not fully expounded the virtues leading to the Supreme Lord (Śrī Viṣṇu).
Q22: Who approached Vyāsa while he was in this state of distress?
A: Sage Nārada approached Vyāsa’s hermitage. Vyāsa instantly rose to receive sage Nārada and duly offered worship to the celestial sage.
