Vyasadeva (CC and other Books)

Expressions researched:
"Badarayana" |"Dvaipayana" |"Krsna-dvaipayana" |"Parasaratmaja" |"Parasarya" |"Satyavati-suta" |"Vedavyasa" |"Vyasa" |"Vyasadeva"

CC Preface and Introduction

CC Introduction:

Similarly, Śrīmad-Bhāgavatam explains that Kṛṣṇa imparted knowledge into the heart of Brahmā, the first created being within the universe. Brahmā imparted those lessons to his disciple Nārada, and Nārada imparted that knowledge to his disciple Vyāsadeva. Vyāsadeva imparted it to Madhvācārya, and from Madhvācārya the knowledge came down to Mādhavendra Purī and then to Īśvara Purī, and from him to Caitanya Mahāprabhu.

CC Adi-lila

CC Adi 1.52, Purport:

The Lord's mercy descends to a devotee like Brahmā and, through Brahmā, to Nārada, from Nārada to Vyāsa, from Vyāsadeva to Śukadeva and so on in the bona fide chain of disciplic succession. We cannot discover the mysteries of the Lord by our mundane endeavors; they are only revealed, by His grace, to the proper devotees.

CC Adi 1.67, Translation:

Brahmā, Viṣṇu and Śiva are qualitative incarnations. Empowered incarnations are those like the Kumāras, King Pṛthu and Mahā-muni Vyāsa (the compiler of the Vedas).

CC Adi 1.91, Translation:

"The great scripture Śrīmad-Bhāgavatam, compiled by Mahā-muni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than Śrīmad-Bhāgavatam."

CC Adi 1.91, Purport:

This verse appears in Śrīmad-Bhāgavatam (1.1.2). The words mahā-muni-kṛte indicate that Śrīmad-Bhāgavatam was compiled by the great sage Vyāsadeva, who is sometimes known as Nārāyaṇa Mahā-muni because he is an incarnation of Nārāyaṇa. Vyāsadeva, therefore, is not an ordinary man but is empowered by the Supreme Personality of Godhead. He compiled the beautiful Bhāgavatam to narrate some of the pastimes of the Supreme Personality of Godhead and His devotees.

CC Adi 2.86, Purport:

The Sanskrit statements of Śrīmad-Bhāgavatam are all transcendental sounds. Śrīla Vyāsadeva revealed these statements after perfect realization, and therefore they are perfect, for liberated sages like Vyāsadeva never commit errors in their rhetorical arrangements. Unless one accepts this fact, there is no use in trying to obtain help from the revealed scriptures.

CC Adi 2.97, Purport:

The Lord primarily expands Himself in two categories, namely prābhava and vaibhava. The prābhava forms are fully potent like Śrī Kṛṣṇa, and the vaibhava forms are partially potent. The prābhava forms are manifested in relation with potencies, but the vaibhava forms are manifested in relation with excellences. The potent prābhava manifestations are also of two varieties: temporary and eternal. The Mohinī, Haṁsa and Śukla forms are manifested only temporarily, in terms of a particular age. Among the other prābhavas, who are not very famous according to the material estimation, are Dhanvantari, Ṛṣabha, Vyāsa, Dattātreya and Kapila.

CC Adi 3.82, Translation:

In the Upapurāṇas we hear Śrī Kṛṣṇa showing His mercy to Vyāsadeva by speaking to him as follows.

CC Adi 3.87, Purport:

The authentic scriptures are compiled by personalities like Vyāsadeva, Nārada, Asita and Parāśara, who are not ordinary men. All the followers of the Vedic way of life have accepted these famous personalities, whose authentic scriptures conform to the Vedic literature.

CC Adi 5.41, Purport:

In the second chapter of the Vedānta-sūtra's second khaṇḍa, Ācārya Vedavyāsa has also refuted the conception that the living beings were ever born (nātmā śruter nityatvāc ca tābhyaḥ). Because there is no creation for the living entities, they must be eternal.

CC Adi 5.41, Purport:

These scriptures are not products of the modes of passion and ignorance. Learned scholars and brāhmaṇas therefore always refer to them as sātvata-saṁhitās. The original speaker of these scriptures is Nārāyaṇa, the Supreme Personality of Godhead. This is especially mentioned in the Mokṣa-dharma (349.68), which is part of the Śānti-parva of the Mahābhārata. Liberated sages like Nārada and Vyāsa, who are free from the four defects of conditioned souls, are the propagators of these scriptures.

CC Adi 6.40, Purport:

The Gaura-gaṇoddeśa-dīpikā (22) clearly states the disciplic succession of the Gauḍīya Vaiṣṇavas as follows: "Lord Brahmā is the direct disciple of Viṣṇu, the Lord of the spiritual sky. His disciple is Nārada, Nārada's disciple is Vyāsa, and Vyāsa's disciples are Śukadeva Gosvāmī and Madhvācārya. Padmanābha Ācārya is the disciple of Madhvācārya, and Narahari is the disciple of Padmanābha Ācārya. Mādhava is the disciple of Narahari, Akṣobhya is the direct disciple of Mādhava, and Jayatīrtha is the disciple of Akṣobhya. Jayatīrtha's disciple is Jñānasindhu, and his disciple is Mahānidhi. Vidyānidhi is the disciple of Mahānidhi, and Rājendra is the disciple of Vidyānidhi. Jayadharma is the disciple of Rājendra. Puruṣottama is the disciple of Jayadharma. Śrīmān Lakṣmīpati is the disciple of Vyāsatīrtha, who is the disciple of Puruṣottama. And Mādhavendra Purī is the disciple of Lakṣmīpati."

CC Adi 7.41, Purport:

Although they are lacking the knowledge of Vedānta presented by the Supreme Personality of Godhead in the transcendental form of Śrīmad-Bhāgavatam, the Māyāvādīs are very proud of their study. Foreseeing the bad effects of their presenting Vedānta philosophy in a perverted way, Śrīla Vyāsadeva compiled Śrīmad-Bhāgavatam as a commentary on the Vedānta-sūtra. Śrīmad-Bhāgavatam is bhāṣyo ’yaṁ brahma-sūtrāṇām; in other words, all the Vedānta philosophy in the aphorisms of the Brahma-sūtra is thoroughly described in the pages of Śrīmad-Bhāgavatam.

CC Adi 7.73, Purport:

Śrī Caitanya Mahāprabhu presented Himself as a grand fool, yet He maintained that all the words that He had heard from His spiritual master strictly followed the principles stated by Vyāsadeva in Śrīmad-Bhāgavatam (1.7.6).

anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje

lokasyājānato vidvāṁś cakre sātvata-saṁhitām

"The material miseries of a living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature (Śrīmad-Bhāgavatam), which is in relation to the Supreme Truth." One can overcome all misconceptions and entanglement in the material world by practicing bhakti-yoga, and therefore Vyāsadeva, acting on the instruction of Śrī Nārada, has very kindly introduced Śrīmad-Bhāgavatam to relieve the conditioned souls from the clutches of māyā.

CC Adi 7.106, Translation:

The Lord said, “Vedānta philosophy consists of words spoken by the Supreme Personality of Godhead Nārāyaṇa in the form of Vyāsadeva.

CC Adi 7.106, Purport:

It is said that both the Vedic knowledge and the supplement of the Vedas called the Sātvata-pañcarātra emanated from the breathing of Nārāyaṇa, the Supreme Personality of Godhead. The Vedānta-sūtra aphorisms were compiled by Śrīla Vyāsadeva, a powerful incarnation of Śrī Nārāyaṇa, although it is sometimes said that they were compiled by a great sage named Apāntaratamā. The Pañcarātra and Vedānta-sūtra, however, express the same opinions. Śrī Caitanya Mahāprabhu therefore confirms that there is no difference in opinion between the two, and He declares that because the Vedānta-sūtra was compiled by Śrīla Vyāsadeva, it may be understood to have emanated from the breathing of Śrī Nārāyaṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that while Vyāsadeva was compiling the Vedānta-sūtra, seven of his great saintly contemporaries were also engaged in similar work. These saints were Ātreya Ṛṣi, Āśmarathya, Auḍulomi, Kārṣṇājini, Kāśakṛtsna, Jaimini and Bādarī. In addition, it is stated that Pārāśarī and Karmandī-bhikṣu also discussed the Vedānta-sūtra aphorisms before Vyāsadeva.

CC Adi 7.106, Purport:

Śrīla Vyāsadeva, a powerful incarnation of Nārāyaṇa, compiled the Vedānta-sūtra, and in order to protect it from unauthorized commentaries, he personally composed Śrīmad-Bhāgavatam on the instruction of his spiritual master, Nārada Muni, as the original commentary on the Vedānta-sūtra.

CC Adi 7.114, Purport:

Lord Śrī Caitanya Mahāprabhu, in His discourses with Sārvabhauma Bhaṭṭācārya, said:

jīvera nistāra lāgi' sūtra kaila vyāsa

māyāvādi-bhāṣya śunile haya sarva-nāśa

(CC Madhya 6.169)

Vyāsadeva composed the Vedānta-sūtra to deliver the conditioned souls from this material world, but Śaṅkarācārya, by presenting the Vedānta-sūtra in his own way, has clearly done a great disservice to human society, for one who follows his Māyāvāda philosophy is doomed.

CC Adi 7.119, Purport:

When Śrīla Vyāsadeva, by meditation and self-realization, saw the Supreme Personality of Godhead, he also saw the separated energy of the Lord standing behind Him (apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam). Vyāsadeva also realized that it is this separated energy of the Lord, the material energy, that covers the knowledge of the living entities (yayā sammohito jīva ātmānaṁ tri-guṇātmakam (SB 1.7.5)). The separated, material energy bewilders the living entities (jīvas), and thus they work very hard under its influence, not knowing that they are not fulfilling their mission in life.

CC Adi 7.120, Purport:

In the Vedānta-sūtra, Vyāsadeva has described that the Supreme Personality of Godhead is potent and that everything, material or spiritual, is but an emanation of His energy. The Lord, the Supreme Brahman, is the origin or source of everything (janmādy asya yataḥ (SB 1.1.1)), and all other manifestations are emanations of different energies of the Lord.

CC Adi 7.121, Translation:

“In his Vedānta-sūtra Śrīla Vyāsadeva has described that everything is but a transformation of the energy of the Lord. Śaṅkarācārya, however, has misled the world by commenting that Vyāsadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world.

CC Adi 7.121, Purport:

Śrīla Bhaktivinoda Ṭhākura explains, "In the Vedanta-sūtra of Śrīla Vyāsadeva it is definitely stated that all cosmic manifestations result from transformations of various energies of the Lord. Śaṅkarācārya, however, not accepting the energy of the Lord, thinks that it is the Lord who is transformed. He has taken many clear statements from the Vedic literature and twisted them to try to prove that if the Lord, or the Absolute Truth, were transformed, His oneness would be disturbed. Thus he has accused Śrīla Vyāsadeva of being mistaken. In developing his philosophy of monism, therefore, he has established vivarta-vāda, or the Māyāvāda theory of illusion."

CC Adi 7.121, Purport:

Śrīla Vyāsadeva has explained that the Absolute Truth is a person who has different potencies. Merely by His desire that there be creation and by His glance (sa aikṣata), He created this material world (sa asṛjata). After creation, He remains the same person: He is not transformed into everything. One should accept that the Lord has inconceivable energies and that it is by His order and will that varieties of manifestations have come into existence.

CC Adi 7.121, Purport:

Śrīpāda Śaṅkarācārya has tried to mislead the readers of the Vedānta-sūtra by misinterpreting the words ānanda-mayo ’bhyāsāt, and he has even tried to find fault with Vyāsadeva. All the aphorisms of the Vedānta-sūtra need not be examined here, however, since we intend to present the Vedānta-sūtra in a separate volume.

CC Adi 7.127, Purport:

In explaining this verse, Śrīpāda Śaṅkarācārya interpreted various Sanskrit words in such a way that he implied, according to Jīva Gosvāmī, that Vyāsadeva had very little knowledge of higher logic. Such unscrupulous deviation from the real meaning of the Vedānta-sūtra has created a class of men who by word jugglery try to derive various indirect meanings from the Vedic literatures, especially the Bhagavad-gītā. One of them has even explained that the word kurukṣetra refers to the body. Such interpretations imply, however, that neither Lord Kṛṣṇa nor Vyāsadeva had a proper sense of word usage or etymological adjustment. They lead one to assume that since Lord Kṛṣṇa could not personally sense the meaning of what He was speaking and Vyāsadeva did not know the meaning of what he was writing, Lord Kṛṣṇa left His book to be explained later by the Māyāvādīs. Such interpretations merely prove, however, that their proponents have very little philosophical sense.

CC Adi 7.127, Purport:

Instead of wasting one's time falsely deriving such indirect meanings from the Vedānta-sūtra and other Vedic literatures, one should accept the words of these books as they are. In presenting Bhagavad-gītā As It Is, therefore, we have not changed the meaning of the original words. Similarly, if one studies the Vedānta-sūtra as it is, without whimsical and capricious adulteration, one can understand the Vedanta-sūtra very easily. Śrīla Vyāsadeva therefore explains the Vedānta-sūtra, beginning from the first sūtra, janmādy asya yataḥ (SB 1.1.1), in his Śrīmad-Bhāgavatam (1.1.1):

janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ (SB 1.1.1).

"I meditate upon Him (Lord Śrī Kṛṣṇa), the transcendent reality, who is the primeval cause of all causes, from whom all manifested universes arise, in whom they dwell, and by whom they are destroyed. I meditate upon that eternally effulgent Lord, who is directly and indirectly conscious of all manifestations and yet is fully independent."

CC Adi 7.144, Purport:

The most elevated Māyāvādī philosopher can rise to the platform of liberation, but kṛṣṇa-bhakti, devotional service to Kṛṣṇa, is transcendental to such liberation. Śrīla Vyāsadeva explains this fact in Śrīmad-Bhāgavatam (1.1.2):

dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satāṁ

vedyaṁ vāstavam atra vastu śiva-daṁ tāpa-trayonmūlanam

"Completely rejecting all religions which are materially motivated, the Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries."

CC Adi 8.34, Translation:

As Vyāsadeva has compiled all the pastimes of Lord Kṛṣṇa in Śrīmad-Bhāgavatam, Ṭhākura Vṛndāvana dāsa has depicted the pastimes of Lord Caitanya.

CC Adi 8.81, Purport:

Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī took permission not only from the Vaiṣṇavas and Madana-mohana but also from Vṛndāvana dāsa Ṭhākura, who is understood to be the Vyāsa of the pastimes of Śrī Caitanya Mahāprabhu.

CC Adi 11.55, Translation:

Śrīla Vyāsadeva described the pastimes of Kṛṣṇa in Śrīmad-Bhāgavatam. The Vyāsa of the pastimes of Lord Caitanya Mahāprabhu was Vṛndāvana dāsa.

CC Adi 11.55, Purport:

Śrīla Vṛndāvana dāsa Ṭhākura was an incarnation of Vedavyāsa and also a friendly cowherd boy named Kusumāpīḍa in kṛṣṇa-līlā. In other words, the author of Śrī Caitanya-bhāgavata, Śrīla Vṛndāvana dāsa Ṭhākura, the son of Śrīvāsa Ṭhākura's niece Nārāyaṇī, was a combined incarnation of Vedavyāsa and the cowherd boy Kusumāpīḍa. There is a descriptive statement by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in his commentary on Śrī Caitanya-bhāgavata giving the biographical details of the life of Vṛndāvana dāsa Ṭhākura.

CC Adi 13.48, Translation:

Śrīla Vṛndāvana dāsa Ṭhākura, the authorized writer of the pastimes of Śrī Caitanya Mahāprabhu, is as good as Śrīla Vyāsadeva. He has described the pastimes in such a way as to make them sweeter and sweeter.

CC Adi 17 Summary:

At the end of the Seventeenth Chapter, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, following in the footsteps of Śrīla Vyāsadeva, has summarized all the ādi-līlā pastimes separately.

CC Adi 17.16, Purport:

By the order of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu arranged for the Vyāsa-pūjā of the Lord on the night of the full moon. He arranged for the Vyāsa-pūjā, or guru-pūjā, through the agency of Vyāsadeva. Since Vyāsadeva is the original guru (spiritual master) of all who follow the Vedic principles, worship of the spiritual master is called Vyāsa-pūjā.

CC Adi 17.312, Translation:

We can see in the scripture Śrīmad-Bhāgavatam the conduct of its author, Śrī Vyāsadeva. After speaking the narration, he repeats it again and again.

CC Adi 17.312, Purport:

At the end of Śrīmad-Bhāgavatam, in the Twelfth Canto, the Twelfth Chapter contains forty-three verses in which Śrī Kṛṣṇa-dvaipāyana Vedavyāsa recapitulates Śrīmad-Bhāgavatam's entire subject matter. Śrī Kṛṣṇadāsa Kavirāja Gosvāmī wants to follow in the footsteps of Śrī Vyāsadeva by recapitulating the seventeen chapters of Śrī Caitanya-caritāmṛta's Ādi-līlā.

CC Madhya-lila

CC Madhya 1.13, Translation:

Actually the authorized compiler of the pastimes of Śrī Caitanya Mahāprabhu is Śrīla Vṛndāvana dāsa, the incarnation of Vyāsadeva. Only upon his orders am I trying to chew the remnants of food that he has left.

CC Madhya 1.41, Purport:

There is also a description of twenty-five līlā-avatāras, namely Catuḥsana (the Kumāras), Nārada, Varāha, Matsya, Yajña, Nara-nārāyaṇa Ṛṣi, Kapila, Dattātreya, Hayagrīva, Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Dāśarathi, Kṛṣṇa-dvaipāyana, Balarāma, Vāsudeva, Buddha and Kalki.

CC Madhya 1.286, Purport:

Thus Śrīla Kavirāja Gosvāmī, strictly following in the footsteps of Śrī Vyāsadeva, gives a synopsis of the līlās of Śrī Caitanya-caritāmṛta. He has given such a description at the end of each canto.

CC Madhya 6.80, Purport:

Lord Kṛṣṇa is established as the Supreme Personality of Godhead by statements from many authorized persons, such as Brahmā, Nārada, Vyāsadeva, Asita and Arjuna. Similarly, Śrī Caitanya Mahāprabhu is also established as the Supreme Personality of Godhead by evidence from the same personalities. This will be explained later.

CC Madhya 6.99, Purport:

In his book Laghu-bhāgavatāmṛta, Śrīla Rūpa Gosvāmī has enumerated the following twenty-five līlā-avatāras: Catuḥ-sana, Nārada, Varāha, Matsya, Yajña, Nara-Nārāyaṇa, Kapila, Dattātreya, Hayaśīrṣa (Hayagrīva), Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Rāghavendra, Vyāsa, Balarāma, Kṛṣṇa, Buddha and Kalki.

CC Madhya 6.120, Purport:

The Vedānta- or Brahma-sūtra, written by Śrīla Vyāsadeva, is a book studied by all advanced spiritual students, especially by the sannyāsīs of all religious communities (sampradāyas). The sannyāsīs must read the Vedānta-sūtra to establish their final conclusions concerning Vedic knowledge.

CC Madhya 6.127, Purport:

The real commentary on the Vedānta-sūtra is Śrīmad-Bhāgavatam. Artho ’yaṁ brahma-sūtrānām: Śrīmad-Bhāgavatam is the original commentary on the Vedānta-sūtra, written by the author himself, Śrīla Vyāsadeva.

CC Madhya 6.132, Purport:

In every verse of Śrīmad Bhagavad-gītā it is clearly stated that Kṛṣṇa is the Supreme Personality of Godhead. In every verse Vyāsadeva says, śrī-bhagavān uvāca, "the Supreme Personality of Godhead said," or "the Blessed Lord said." It is clearly stated that the Blessed Lord is the Supreme Person, but Māyāvādī atheists still try to prove that the Absolute Truth is impersonal. In order to present their false, imaginary meanings, they must adopt so much word jugglery and grammatical interpretation that they finally become ludicrous. Therefore Śrī Caitanya Mahāprabhu remarked that no one should hear the Māyāvādī commentaries or purports to any Vedic literature.

CC Madhya 6.138, Translation:

Śrī Caitanya Mahāprabhu continued, “The Brahma-sūtra, compiled by Śrīla Vyāsadeva, is as radiant as the sun. One who tries to interpret its meaning simply covers that sunshine with a cloud.

CC Madhya 6.147, Purport:

Considering that women, śūdras and dvija-bandhus (unworthy sons of the twice-born) cannot understand the Vedic hymns directly, Śrīla Vyāsadeva compiled the Mahābhārata. Actually, the Supreme Personality of Godhead is vedeṣu durlabham (untraceable in the Vedas), but when the Vedas are properly understood or when Vedic knowledge is received from devotees, one can understand that all Vedic knowledge leads to Śrī Kṛṣṇa.

CC Madhya 6.169, Translation:

“Śrīla Vyāsadeva presented the Vedānta philosophy for the deliverance of conditioned souls, but if one hears the commentary of Śaṅkarācārya, everything is spoiled.

CC Madhya 6.172, Translation:

“Śaṅkarācārya's theory states that the Absolute Truth is transformed. By accepting this theory, the Māyāvādī philosophers denigrate Śrīla Vyāsadeva by accusing him of error. They thus find fault in the Vedānta-sūtra and interpret it to try to establish the theory of illusion.

CC Madhya 6.172, Purport:

Janmādy asya yataḥ does not suggest that the original person has been transformed. Rather, it clearly indicates that He produces this cosmic manifestation through His inconceivable energy. This is also clearly explained in the Bhagavad-gītā (10.8), where Kṛṣṇa says, mattaḥ sarvaṁ pravartate: "From Me, everything emanates." This is also confirmed in the Taittirīya Upaniṣad (3.1.1): yato vā imāni bhūtāni jāyante. "The Supreme Absolute Truth is that from which everything is born." Similarly, in the Muṇḍaka Upaniṣad (1.1.7) it is stated, yathorṇa-nābhiḥ sṛjate gṛhṇate ca: "(The Lord creates and destroys the cosmic manifestation) as a spider creates a web and draws it back within itself." All of these sūtras indicate the transformation of the Lord's energy. It is not that the Lord undergoes direct transformation, which is called pariṇāma-vāda. However, being very anxious to protect Śrīla Vyāsadeva from criticism, Śaṅkarācārya became a pseudo gentleman and put forward his theory of illusion (vivarta-vāda). Śaṅkarācārya concocted this meaning of pariṇāma-vāda, and by word jugglery he endeavored very hard to establish pariṇāma-vāda as vivarta-vāda.

CC Madhya 6.198, Purport:

The four Kumāras were attracted by the aroma of the flowers offered at the lotus feet of Kṛṣṇa, and in this way they became devotees. Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam by the mercy of his father, Vyāsadeva, and he was consequently attracted to Kṛṣṇa and became a great devotee. The conclusion is that the transcendental bliss experienced in the service of the Lord must be superior to brahmānanda, the bliss derived from realizing the impersonal Brahman.

CC Madhya 7.66, Purport:

Our process is to receive knowledge through the paramparā system, from Kṛṣṇa to Brahmā, to Nārada, Vyāsa, Śrī Caitanya Mahāprabhu and the six Gosvāmīs. By disciplic succession, Lord Brahmā was enlightened from within by the original person, Kṛṣṇa. Our knowledge is fully perfect due to being handed from master to disciple.

CC Madhya 8.57, Purport:

A great saint, the father of Śrīla Vyāsadeva, Parāśara Muni, has specifically mentioned that devotional service to the Lord can ultimately be awakened in human society by the discharge of duties in accordance with the varṇāśrama system.

CC Madhya 8.90, Purport:

"Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Śrī Vyāsadeva, is sufficient in itself for God realization. As soon as one attentively and submissively hears the message of Bhāgavatam, he becomes attached to the Supreme Lord."

CC Madhya 9.137, Translation:

"Vyāsadeva, the supreme authority on Vedic literature, composed the verse beginning "nāyaṁ sukhāpo bhagavān" because no one can enter into the rāsa-līlā dance in any body other than that of a gopī."

CC Madhya 9.245, Purport:

Accompanied by Satya Tīrtha, Madhvācārya went to Badarikāśrama. It was there that he met Vyāsadeva and explained his commentary on the Bhagavad-gītā before him. Thus he became a great scholar by studying before Vyāsadeva.

CC Madhya 9.245, Purport:

When his companion Satya Tīrtha was attacked by a tiger, Madhvācārya separated them by virtue of his great strength. When he met Vyāsadeva, he received from him the śālagrāma-śilā known as Aṣṭamūrti. After this, he summarized the Mahābhārata.

CC Madhya 9.261, Purport:

"Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Śrī Vyāsadeva, is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart." This verse of Śrīmad-Bhāgavatam rejects as cheating processes all religious activities that aim at achieving materialistic goals, including dharma, artha, kāma and even mokṣa, or liberation.

CC Madhya 17.96, Purport:

The six philosophical theses are (1) Vaiśeṣika, propounded by Kaṇāda Ṛṣi, (2) Nyāya, propounded by Gautama Ṛṣi, (3) Yoga, or mysticism, propounded by Patañjali Ṛṣi, (4) the philosophy of Sāṅkhya, propounded by Kapila Ṛṣi, (5) the philosophy of Karma-mīmāṁsā, propounded by Jaimini Ṛṣi, and (6) the philosophy of Brahma-mīmāṁsā, or Vedānta, the ultimate conclusion of the Absolute Truth (janmādy asya yataḥ (SB 1.1.1)), propounded by Vedavyāsa. Actually Vedānta philosophy is meant for the devotees because in the Bhagavad-gītā (15.15) Lord Kṛṣṇa says, vedānta-kṛd veda-vid eva cāham: "I am the compiler of Vedānta, and I am the knower of the Vedas." Vyāsadeva is an incarnation of Kṛṣṇa, and consequently Kṛṣṇa is the compiler of Vedānta philosophy.

CC Madhya 17.138, Translation:

“"Let me offer my respectful obeisances unto my spiritual master, the son of Vyāsadeva, Śukadeva Gosvāmī. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the most melodious pastimes of Lord Śrī Kṛṣṇa. He therefore mercifully spoke the supreme Purāṇa, known as Śrīmad-Bhāgavatam, which is the bright light of the Absolute Truth and which describes the activities of Lord Kṛṣṇa."

CC Madhya 19.17, Purport:

Śrīmad-Bhāgavatam is Śrīla Vyāsadeva's last, mature contribution, and one should read and hear it in an assembly of realized souls while engaging in devotional service. At such a time one can be liberated from all material bondage. This was the course taken by Sanātana Gosvāmī, who retired from government service to study Śrīmad-Bhāgavatam with learned scholars.

CC Madhya 20.122, Purport:

Out of His causeless mercy and compassion, Kṛṣṇa has compiled various Vedic literatures in His incarnation as Vyāsadeva. Vyāsadeva is a śaktyāveśa-avatāra of Lord Kṛṣṇa. He has very kindly presented these literatures to awaken the conditioned soul to his senses.

CC Madhya 20.123, Purport:

As the śaktyāveśa-avatāra Vyāsadeva, Kṛṣṇa teaches the conditioned soul through the Vedic literatures. Kṛṣṇa externally appears as the spiritual master and trains the conditioned soul to come to Kṛṣṇa consciousness. When his original Kṛṣṇa consciousness is revived, the conditioned soul is delivered from the material clutches. Thus a conditioned soul is always helped by the Supreme Personality of Godhead in three ways—by the scriptures, the spiritual master and the Supersoul within the heart.

CC Madhya 20.244, Purport:

There are also līlā-avatāras, and these include (1) Catuḥsana, or the four Kumāras, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yajña, (6) Nara-Nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣā, (10) Haṁsa, (11) Dhruvapriya, or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiṁha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava Paraśurāma, (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha and (25) Kalki.

CC Madhya 20.244, Purport:

Kapila, Dattātreya, Ṛṣabha, Dhanvantari and Vyāsa are eternally situated and very widely known. They are also counted among the prābhava incarnations.

CC Madhya 20.353, Translation:

“The Vedic literatures composed by the omniscient Mahāmuni Vyāsadeva are evidence of all spiritual existence. Only through these revealed scriptures can all conditioned souls attain knowledge.

CC Madhya 20.353, Purport:

Foolish people try to concoct knowledge by manufacturing something in their brains. That is not the real way of knowledge. Knowledge is śabda-pramāṇa, evidence from the Vedic literature. Śrīla Vyāsadeva is called Mahāmuni. He is also known as Vedavyāsa because he has compiled so many śāstras. He has divided the Vedas into four divisions—Sāma, Ṛg, Yajur and Atharva. He has expanded the Vedas into eighteen Purāṇas and has summarized Vedic knowledge in the Vedānta-sūtra. He also compiled the Mahābhārata, which is accepted as the fifth Veda. The Bhagavad-gītā is contained within the Mahābhārata. Therefore the Bhagavad-gītā is also Vedic literature (smṛti).

CC Madhya 20.354, Translation:

“An actual incarnation of God never says "I am God" or "I am an incarnation of God." The great sage Vyāsadeva, knowing all, has already recorded the characteristics of the avatāras in the śāstras.

CC Madhya 20.358, Translation:

“In the auspicious invocation at the beginning of Śrīmad-Bhāgavatam, Śrīla Vyāsadeva has described the Supreme Personality of Godhead by these symptoms.

CC Madhya 21.104, Purport:

Kṛṣṇa has many pastimes, of which His pastimes in Goloka Vṛndāvana (the gokula-līlā) are supreme. He also has pastimes in the Vaikuṇṭhas, the spiritual world, as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. In His pastimes in the spiritual sky, He lies down in the Causal Ocean as Kāraṇārṇavaśāyī, the puruṣa-avatāra. His incarnations as a fish, tortoise and so on are called His causal incarnations. He incarnates in the modes of nature as Lord Brahmā, Lord Śiva and Lord Viṣṇu. He also incarnates as empowered living entities like Pṛthu and Vyāsa. The Supersoul is His localized incarnation, and His all-pervasive aspect is the impersonal Brahman.

CC Madhya 21.110, Translation:

"The Supreme Personality of Godhead, Kṛṣṇa, is full in all six opulences, including His attractive beauty, which engages Him in conjugal love with the gopīs. Such sweetness is the quintessence of His qualities. Śukadeva Gosvāmī, the son of Vyāsadeva, has described these pastimes of Kṛṣṇa throughout Śrīmad-Bhāgavatam. Hearing the descriptions, the devotees become mad with love of God."

CC Madhya 22.19, Purport:

This is a quotation from Śrīmad-Bhāgavatam (1.5.12). Even after writing many Vedic literatures, Vyāsadeva felt very morose. Therefore his spiritual master, Nāradadeva, told him that he could be happy by writing about the activities of the Supreme Personality of Godhead. Up to that time, Śrīla Vyāsadeva had written the karma-kāṇḍa and jñāna-kāṇḍa sections of the Vedas, but he had not written about upāsanā-kāṇḍa, or bhakti. Thus his spiritual master, Nārada, chastised him and advised him to write about the activities of the Supreme Personality of Godhead. Therefore Vyāsadeva began writing Śrīmad-Bhāgavatam.

CC Madhya 22.81, Purport:

When the sages, headed by Śaunaka, inquired about Kapiladeva, the incarnation of Godhead, Sūta Gosvāmī, who was the topmost devotee of the Lord, quoted talks about self-realization between Vidura and Maitreya, a friend of Vyāsadeva's. During these talks the topic of Lord Kapila had come up, and at that time Maitreya had repeated Kapiladeva's discussions with His mother, wherein the Lord states that attachment to material things is the cause of conditioned life. When a person becomes attached to transcendental things, he is on the path of liberation.

CC Madhya 22.140, Purport:

After birth, every man is indebted in so many ways. He is indebted to the demigods for their supplying necessities like air, light and water. When one takes advantage of the Vedic literatures, one becomes indebted to great sages like Vyāsadeva, Nārada, Devala and Asita. When one takes birth in a particular family, he becomes indebted to his forefathers. We are even indebted to common living entities like cows, from whom we take milk. Because we accept service from so many animals, we become indebted. However, if one is completely engaged in the Lord's devotional service, he is absolved of all debts.

CC Madhya 24.48, Translation:

“"I offer my respectful obeisances unto Śrīla Śukadeva Gosvāmī, the son of Vyāsadeva and the destroyer of all sinful reactions. Being full in self-realization and bliss, he had no material desire. Still, he was attracted by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people he described the transcendental historical literature called Śrīmad-Bhāgavatam. This is compared to the light of the Absolute Truth."

CC Madhya 24.88, Translation and Purport:

“"Those who discuss the activities of Lord Kṛṣṇa are on the highest platform of devotional life, and they evince the symptoms of tears in the eyes and bodily jubilation. Such persons discharge devotional service to Kṛṣṇa without practicing the rules and regulations of the mystic yoga system. They possess all spiritual qualities, and they are elevated to the Vaikuṇṭha planets, which exist above us."

This is a quotation from Śrīmad-Bhāgavatam (3.15.25). In this verse Lord Brahmā is speaking to all the demigods, who feared the two asuras in Diti's womb. Lord Brahmā described the Kumāras' visit to Vaikuṇṭha, and this was again explained by Maitreya, the friend of Vyāsadeva, when he gave instructions to Vidura.

CC Madhya 24.100, Translation:

“"The great scripture Śrīmad-Bhāgavatam, compiled by Mahāmuni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than Śrīmad-Bhāgavatam."

CC Madhya 24.116, Translation:

“By the mercy of Śrīla Vyāsadeva, Śukadeva Gosvāmī was attracted by the pastimes of Lord Kṛṣṇa. Being thus attracted by Kṛṣṇa's transcendental qualities, he also became a devotee and engaged in His service.

CC Madhya 24.169, Purport:

This verse was spoken by Nārada Muni in Śrīmad-Bhāgavatam (1.5.18). Nārada Muni was speaking to Vyāsadeva, who was morose even after he had compiled all the Vedic literatures. In this connection, Nārada Muni advised Śrīla Vyāsadeva to try to attain devotional service and nothing else.

CC Madhya 24.204, Translation:

“The devotional service of Vyāsa, Śuka and the four Kumāras has already been well celebrated. Now let Me explain how immovable living entities like trees and plants engage in the Lord's devotional service.

CC Madhya 24.205, Translation:

“Everyone is eligible to receive Kṛṣṇa's mercy—including Vyāsadeva, the four Kumāras, Śukadeva Gosvāmī, lowborn creatures, trees, plants and beasts. By Kṛṣṇa's mercy they are elevated and engaged in His service.

CC Madhya 24.252, Purport:

We receive instructions in devotional service through the disciplic succession. Nārada Muni is our original guru because he is the spiritual master of Vyāsadeva. Vyāsadeva is the spiritual master of our disciplic succession; therefore we should follow in the footsteps of Nārada Muni and become pure Vaiṣṇavas.

CC Madhya 24.313, Translation:

"(Lord Śiva said:) "I may know; Śukadeva Gosvāmī, the son of Vyāsadeva, may know; and Vyāsadeva may know or may not know Śrīmad-Bhāgavatam. On the whole, Śrīmad-Bhāgavatam, the spotless Purāṇa, can be learned only through devotional service, not by material intelligence, speculative methods or imaginary commentaries.""

CC Madhya 24.336, Purport:

One should also note the specific offenses against Deity worship. These are mentioned in the Skanda Purāṇa (Avantī-khaṇḍa), spoken by Vyāsadeva himself. One should liquidate all kinds of offenses.

CC Madhya 25.41, Translation:

“Not accepting the transformation of energy, Śrīpāda Śaṅkarācārya has tried to establish the theory of illusion under the plea that Vyāsadeva has made a mistake.

CC Madhya 25.53, Translation:

“After studying the six philosophical theses, Vyāsadeva completely summarized them all in the aphorisms of Vedānta philosophy.

CC Madhya 25.56, Purport:

All five of these philosophies completely reject the predominance of the Supreme Personality of Godhead and strive to establish their own philosophical theories. However, Śrīla Vyāsadeva wrote the Vedānta-sūtra and, taking the essence of all Vedic literature, established the supremacy of the Supreme Personality of Godhead. All five kinds of philosophers mentioned above understand that impersonal Brahman is without material qualities, and they believe that when the Personality of Godhead appears, He is contaminated and covered by the material qualities. The technical term used is saguṇa. They speak of saguṇa Brahman and nirguṇa Brahman. For them, nirguṇa Brahman means "the impersonal Absolute Truth without any material qualities" and saguṇa Brahman means "the Absolute Truth that accepts the contamination of material qualities." More or less, this kind of philosophical speculation is called Māyāvāda philosophy. The fact is, however, that the Absolute Truth never has anything to do with material qualities because He is transcendental.

CC Madhya 25.56, Purport:

The five philosophers mentioned above do not accept Lord Viṣṇu as the Supreme Personality of Godhead, but they are very busy refuting the philosophies of other schools. There are six kinds of philosophical processes in India. Because Vyāsadeva is the Vedic authority, he is known as Vedavyāsa. His philosophical explanation of the Vedānta-sūtra is accepted by the devotees.

CC Madhya 25.56, Purport:

The ultimate goal of studying all Vedic literature is the acceptance of Kṛṣṇa as the Supreme Personality of Godhead. The Kṛṣṇa consciousness movement is propagating the philosophical conclusion of Śrīla Vyāsadeva and following other great ācāryas like Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, Nimbārka and Śrī Caitanya Mahāprabhu Himself.

CC Madhya 25.91, Translation:

Śrī Caitanya Mahāprabhu replied, “I am an ordinary living being, and therefore My knowledge is very insignificant. However, the meaning of the Brahma-sūtra is very grave because its author, Vyāsadeva, is the Supreme Personality of Godhead Himself.

CC Madhya 25.91, Purport:

An ordinary living being cannot actually understand the meaning of the Vedānta-sūtra. One can understand the meaning if he hears it from the authority, Vyāsadeva himself. For this purpose, Vyāsadeva gave a commentary on the Brahma-sūtra in the form of Śrīmad-Bhāgavatam.

CC Madhya 25.92, Translation:

“The purport of the Vedānta-sūtra is very difficult for an ordinary person to understand, but Vyāsadeva, out of his causeless mercy, has personally explained the meaning.

CC Madhya 25.93, Translation:

“If the Vedānta-sūtra is explained by Vyāsadeva himself, who has written it, its original meaning can be understood by the people in general.

CC Madhya 25.96, Translation:

“Whatever Lord Brahmā told Nārada Muni was again explained by Nārada Muni to Vyāsadeva. Vyāsadeva later considered these instructions in his mind.

CC Madhya 25.97, Translation:

“Śrīla Vyāsadeva considered that whatever he had received from Nārada Muni as an explanation of oṁkāra he would elaborately explain in his book Śrīmad-Bhāgavatam as a commentary on the Brahma-sūtra.

CC Madhya 25.97, Purport:

The sound vibration oṁkāra is the root of Vedic knowledge. Oṁkāra is known as the mahā-vākya, or supreme sound. Whatever meaning is in the supreme sound oṁkāra is further understood in the Gāyatrī mantra. Again, this same meaning is explained in Śrīmad-Bhāgavatam in the four ślokas known as the catuḥ-ślokī, which begin with the words ahaṁ evāsam evāgre. The Lord says, "Only I existed before the creation." From this statement, four ślokas have been composed, and these are known as the catuḥ-ślokī (SB 2.9.33/34/35/36). In this way the Supreme Personality of Godhead informed Lord Brahmā about the purport of the catuḥ-ślokī. Again, Lord Brahmā explained this to Nārada Muni, and Nārada Muni explained it to Śrīla Vyāsadeva. This is the paramparā system, the disciplic succession. The import of Vedic knowledge, the original word praṇava, has been explained in Śrīmad-Bhāgavatam. The conclusion is that the Brahma-sūtra is explained in Śrīmad-Bhāgavatam.

CC Madhya 25.98, Translation:

“Vyāsadeva collected whatever Vedic conclusions were in the four Vedas and 108 Upaniṣads and placed them in the aphorisms of the Vedānta-sūtra.

CC Madhya 25.142, Translation:

“Śrīmad-Bhāgavatam gives the actual meaning of the Vedānta-sūtra. The author of the Vedānta-sūtra is Vyāsadeva, and he himself has explained those aphorisms in the form of Śrīmad-Bhāgavatam.

CC Madhya 25.143-144, Translation:

“"The meaning of the Vedānta-sūtra is present in Śrīmad-Bhāgavatam. The full purport of the Mahābhārata is also there. The commentary of the Brahma-gāyatrī is also there and fully expanded with all Vedic knowledge. Śrīmad-Bhāgavatam is the supreme Purāṇa, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vyāsadeva. There are twelve cantos, 335 chapters and eighteen thousand verses."

CC Madhya 25.145, Translation and Purport:

“"The essence of all Vedic literature and all histories has been collected in Śrīmad-Bhāgavatam."

Śrīmad-Bhāgavatam was collected by the incarnation of God, Vyāsadeva, and it was later taught to his son, Śukadeva Gosvāmī. This is a quotation from Śrīmad-Bhāgavatam (1.3.41).

CC Madhya 25.149, Translation:

“"Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva (in his maturity), is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart."

CC Antya-lila

CC Antya 7.31, Translation:

“In pure Kṛṣṇa consciousness, without knowledge of the Lord's opulences, a devotee considers Kṛṣṇa his friend or son. Therefore this devotional attitude is praised even by Śukadeva Gosvāmī and Vyāsadeva, the supreme authority.

CC Antya 9.10, Translation:

Prahlāda Mahārāja, Bali Mahārāja, Vyāsadeva, Śukadeva Gosvāmī and other great sages came to visit Śrī Caitanya Mahāprabhu. Upon seeing Him, they became unconscious in ecstatic love for Kṛṣṇa.

CC Antya 9.10, Purport:

Vyāsadeva was the son of the great sage Parāśara. Other names for him are Sātyavateya and Kṛṣṇa-dvaipāyana Bādarāyaṇa Muni. As one of the authorities on the Vedas, he divided the original Veda, for convenience, into four divisions—Sāma, Yajur, Ṛg and Atharva. He is the author of eighteen Purāṇas as well as the theosophical thesis Brahma-sūtra and its natural commentary, Śrīmad-Bhāgavatam. He belongs to the Brahma-sampradāya and is a direct disciple of Nārada Muni.

CC Antya 9.10, Purport:

Śukadeva Gosvāmī is the son of Vyāsadeva. He was a brahmacārī fully conscious of Brahman realization, but later he became a great devotee of Lord Kṛṣṇa. He narrated Śrīmad-Bhāgavatam to Mahārāja Parīkṣit.

CC Antya 14.46, Translation:

“The great yogī of My mind always studies the poetry and discussions of Lord Kṛṣṇa's Vṛndāvana pastimes. In Śrīmad-Bhāgavatam and other scriptures, great saintly yogīs like Vyāsadeva and Śukadeva Gosvāmī have described Lord Kṛṣṇa as the Supersoul, beyond all material contamination.

CC Antya 20.82, Translation:

Vṛndāvana dāsa Ṭhākura is Lord Nityānanda's favorite devotee, and therefore he is the original Vyāsadeva in describing the pastimes of Śrī Caitanya Mahāprabhu.

CC Antya 20.82, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that all writers after Vṛndāvana dāsa Ṭhākura who are pure devotees of Śrī Caitanya Mahāprabhu and who have tried to describe the Lord's activities are to be considered like Vyāsa. Śrīla Vṛndāvana dāsa Ṭhākura is the original Vyāsadeva in describing caitanya-līlā, and all others who follow in his footsteps by describing Śrī Caitanya Mahāprabhu's pastimes are also to be called Vyāsadeva. The bona fide spiritual master is called Vyāsa because he is a representative of Vyāsa. Worshiping the birthday of such a spiritual master is called Vyāsa-pūjā.

CC Antya 20.86, Translation:

I have described the pastimes very briefly, for it is impossible for me to describe them in full. In the future, however, Vedavyāsa will describe them elaborately.

CC Antya 20.87, Translation:

In the Caitanya-maṅgala, Śrīla Vṛndāvana dāsa Ṭhākura has stated in many places the factual truth that in the future Vyāsadeva will describe the Lord's pastimes elaborately.

CC Antya 20.87, Purport:

The statement āge vyāsa kariba varṇane is similar to a text in the Caitanya-bhāgavata (Ādi-khaṇḍa, 1.180) in which Vṛndāvana dāsa Ṭhākura says:

śeṣa-khaṇḍe caitanyera ananta vilāsa

vistāriyā varṇite āchena veda-vyāsa

"The unlimited pastimes of Śrī Caitanya Mahāprabhu will be described by Vyāsadeva in the future." Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that these statements indicate that in the future, other representatives of Vyāsadeva will elaborately describe Lord Caitanya's pastimes. The purport is that any pure devotee in the disciplic succession who describes the pastimes of Śrī Caitanya Mahāprabhu is confirmed to be a representative of Vyāsadeva.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Intoduction:

This is the method of paramparā, or disciplic succession. Similarly, in Śrīmad-Bhāgavatam Kṛṣṇa imparted knowledge into the heart of Brahmā, the first created creature within the universe. Brahmā imparted those lessons to his disciple, Nārada, and Nārada imparted that knowledge to his disciple, Vyāsadeva. Vyāsadeva imparted it to Madhvācārya, and from Madhvācārya the knowledge comes down to Mādhavendra Purī, to Īśvara Purī and from him to Caitanya Mahāprabhu.

Teachings of Lord Caitanya, Chapter 7:

A list of incarnations is given in Śrīmad-Bhāgavatam (1.3), and they are as follows: (1) Kumāras, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yajña, (6) Nara-nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣa, (10) Haṁsa, (1 1) Dhruvapriya or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiṁha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava (Paraśurāma), (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha (25) Kalki. Because almost all of these twenty-five līlā-avatāras appear in one day of Brahmā, which is called a kalpa, they are sometimes called kalpa-avatāras. Out of these, the incarnation of Haṁsa and Mohinī are not permanent, but Kapila, Dattātreya, Ṛṣabha, Dhanvantari and Vyāsa are five eternal forms, and they are more celebrated.

Teachings of Lord Caitanya, Chapter 11:

When Vyāsadeva was not satisfied even after compiling heaps of books of Vedic knowledge, Nārada Muni, his spiritual master, explained that there is no path to self-realization that can be successful without being mixed with devotional service. At the time, Vyāsadeva was sitting by the banks of the River Sarasvatī, and he was in a state of depression when Nārada Muni arrived. Upon seeing Vyāsa so dejected, Nārada explained why the various books he compiled were deficient.

Teachings of Lord Caitanya, Chapter 15:

By Śrīmad-Bhāgavatam one can understand reality as it is, and such understanding helps one transcend the three kinds of material miseries. Śrīmad-Bhāgavatam is compiled by the greatest sage, Vyāsadeva, and it is a work coming out of his mature experience. By understanding Śrīmad-Bhāgavatam and rendering devotional service, one can immediately capture the Supreme Lord within his heart.

Teachings of Lord Caitanya, Chapter 16:

There is a verse in the Vedic literature in which Lord Śiva says, "As far as Bhāgavatam is concerned, I may know it, or Śukadeva or Vyāsadeva may know it, or we may not know it—but actually Bhāgavatam is to be understood by devotional service and from a devotee, and not by one's own intelligence or by academic commentaries."

Teachings of Lord Caitanya, Chapter 18:

Lord Caitanya explained all this to Prakāśānanda Sarasvatī and told him that He had heard all this from His spiritual master. He further informed Prakāśānanda Sarasvatī that His spiritual master had taught Him that Śrīmad-Bhāgavatam is the actual commentary on Vedānta-sūtra, as stated in Śrīmad-Bhāgavatam by Vyāsadeva, the author of Vedānta-sūtra.

Teachings of Lord Caitanya, Chapter 19:

The Lord then began to speak on Vedānta philosophy as follows: Vedānta-sūtra is spoken by the Supreme Lord Himself. The Supreme Lord, in His incarnation as Vyāsadeva, has compiled this great philosophical treatise. Since Vyāsadeva is an incarnation of the Supreme Lord, he cannot be likened to an ordinary person, who has the four defects which arise due to contact with material existence. The defects of a conditioned soul are: (1) he must commit mistakes; (2) he must be illusioned; (3) he must possess the tendency to cheat others; and (4) all his senses must be imperfect. We must understand that the incarnation of God is transcendental to all these defects. Thus whatever has been spoken and written by Vyāsadeva is considered to be perfect.

Teachings of Lord Caitanya, Chapter 19:

In transcendental realization there are three divisions of knowledge called prasthāna-traya. That department of knowledge which is proved by Vedic instruction (like the Upaniṣads) is called śruti-prasthāna. Authoritative books indicating the ultimate goal and written by liberated souls like Vyāsadeva (for example, Bhagavad-gītā, Mahābhārata and the Purāṇas, especially Śrīmad-Bhāgavatam, the Mahā-Purāṇa) are called smṛti-prasthāna. From Vedic literatures we understand that the Vedas originated from the breathing of Nārāyaṇa. Vyāsadeva, who is an incarnation of the power of Nārāyaṇa, has compiled the Vedānta-sūtra (nyāya-prasthāna), but according to Śaṅkara's commentaries, Apāntaratamā Ṛṣi is also accredited with having compiled the codes of Vedānta-sūtra. According to Lord Caitanya, the codes of the Pañcarātra and the codes of Vedānta are one and the same. Since the Vedānta-sūtra is compiled by Vyāsadeva, it should be understood to be spoken by Nārāyaṇa Himself. From all descriptive literatures dealing with Vedānta-sūtra, it appears that there were many other ṛṣis contemporary with Vyāsadeva who also discussed Vedānta-sūtra. These sages were Ātreya, Āśmarathya, Auḍulomi, Kārṣṇājini, Kāśakṛtsna, Jaimini, Bādarī and other sages such as Pārāśarī and Karmandī.

Teachings of Lord Caitanya, Chapter 21:

The doctrine of by-products, pariṇāma-vāda, is asserted from the very beginning of Vedānta-sūtra, but Śaṅkarācārya has superficially tried to hide it and establish the doctrine of transformation, vivarta-vāda. He also has the audacity to say that Vyāsa is mistaken.

Teachings of Lord Caitanya, Chapter 21:

In summary it should be understood that all these materialistic philosophers have tried to avoid the Supreme Personality of Godhead by putting forward their own mentally concocted philosophies. However, Vyāsadeva, the great sage and incarnation of Godhead, has thoroughly studied all these philosophical speculations and in answer has compiled the Vedānta-sūtra, which establishes the relationship between the living entity and the Supreme Personality of Godhead and the importance of devotional service in ultimately achieving love of Godhead. The verse janmādy asya yataḥ (SB 1.1.1), which appears in the very beginning of Vedānta-sūtra, is explained in Vyāsadeva's Śrīmad-Bhāgavatam. In Śrīmad-Bhāgavatam Vyāsadeva establishes from the very beginning that the supreme source of everything is a cognizant, transcendental person.

Teachings of Lord Caitanya, Chapter 22:

Lord Caitanya protested against being called the Supreme Lord, and He said, "My dear sir, I am an ordinary living entity. I cannot know the real meaning of Vedānta-sūtra, but Vyāsadeva, who is an incarnation of Nārāyaṇa, knows its real meaning. No ordinary living entity can interpret Vedānta-sūtra according to his mundane conceptions. In order to curb commentaries on Vedānta-sūtra by unscrupulous persons, the author himself, Vyāsadeva, has already commentated upon the Vedānta-sūtra by writing Śrīmad-Bhāgavatam." In other words, the best explanation of a book is written by the author himself. No one can understand the author's mind unless the author himself discloses the purpose behind his writing. Therefore Vedānta-sūtra should be understood through Śrīmad-Bhāgavatam, the commentary written by the author of Vedānta-sūtra.

Teachings of Lord Caitanya, Chapter 22:

Oṁkāra is further explained in the gāyatrī mantra exactly as it was explained in Śrīmad-Bhāgavatam. There are four verses written in this connection, and these are explained to Brahmā by Lord Kṛṣṇa Himself. In his turn, Brahmā explains them to Nārada, and Nārada explains them to Vyāsadeva. In this way the purport of the verses of Śrīmad-Bhāgavatam come down through disciplic succession. It is not that anyone and everyone can make his own foolish commentaries on Vedānta-sūtra and mislead readers. Anyone who wants to understand Vedānta-sūtra must read Śrīmad-Bhāgavatam carefully. Under the instructions of Nārada Muni, Vyāsadeva compiled Śrīmad-Bhāgavatam with the purpose of explaining the Vedānta-sūtra. In writing Śrīmad-Bhāgavatam, Vyāsadeva collected all the essence of the Upaniṣads, the purpose of which was also explained in Vedānta-sūtra. Śrīmad-Bhāgavatam is thus the essence of all Vedic knowledge. That which is stated in the Upaniṣads and restated in Vedānta-sūtra is explained very nicely in Śrīmad-Bhāgavatam.

Teachings of Lord Caitanya, Chapter 23:

We should understand that Śrīmad-Bhāgavatam is the real explanation of the Brahma-sūtra, and it is compiled by Vyāsadeva himself.

Teachings of Lord Caitanya, Chapter 23:

Obeisances unto the Personality of Godhead, Vāsudeva (oṁ namo bhagavate vāsudevāya), directly indicate Lord Sri Kṛṣṇa, who is the divine son of Vasudeva and Devakī. This fact is more explicitly presented later in Śrīmad-Bhāgavatam. Vyāsadeva asserts that Śrī Kṛṣṇa is the original Personality of Godhead and that all others are either His direct or indirect plenary portions or portions of those portions. Śrīla Jīva Gosvāmī has later still more explicitly developed this subject in his Kṛṣṇa-sandarbha, and Brahmā, the original living being, has explained Śrī Kṛṣṇa substantially in his treatise Brahma-saṁhitā.

Teachings of Lord Caitanya, Chapter 23:

In Bhagavad-gītā the Lord has affirmed in many passages that He is the original Personality of Godhead, and this was also confirmed by Arjuna, who cited great sages like Nārada, Vyāsa and many others. In Padma Purāṇa it is also stated that of the innumerable names of the Lord, the name of Kṛṣṇa is the principal one.

Teachings of Lord Caitanya, Chapter 23:

Caitanya Mahāprabhu describes Śrīmad-Bhāgavatam as the spotless Purāṇa because it contains transcendental narrations of the pastimes of the Supreme Personality of Godhead Śrī Kṛṣṇa. The history of Śrīmad-Bhāgavatam is also very glorious. It was compiled by Vyāsadeva, who drew from his mature experience of transcendental knowledge under the instruction of Śrī Nārada Muni, his spiritual master. Vyāsadeva compiled all the Vedic literatures—the four Vedas, the Vedānta-sūtra or Brahma-sūtras, the purāṇas and the Mahābhārata. Yet he was not satisfied until he wrote Śrīmad-Bhāgavatam. His dissatisfaction was observed by his spiritual master, and consequently Nārada advised him to write on the transcendental activities of the Lord Śrī Kṛṣṇa. Śrī Kṛṣṇa's transcendental activities are specifically described in the Tenth Canto of Śrīmad-Bhāgavatam, the canto which is considered to contain the substance of the whole work. One should not approach the Tenth Canto immediately but should approach it gradually by developing knowledge of the subject matters first presented.

Teachings of Lord Caitanya, Chapter 23:

Śrīla Vyāsadeva at once accepts the supreme mind as the parameśvara, the supreme controller. As stated in Bhagavad-gītā and all other scriptures written by Śrīla Vyāsadeva, that parameśvara is Śrī Kṛṣṇa Himself. This is specifically validated in Śrīmad-Bhāgavatam. In Bhagavad-gītā also the Lord Himself says that there is no paratattva (summum bonum) superior to Himself. Therefore the author at once worships the paratattva, Śrī Kṛṣṇa, whose transcendental activities are described in the Tenth Canto.

Teachings of Lord Caitanya, Chapter 23:

Therefore Śrīla Vyāsadeva gives the reader a chance to gradually develop in spiritual realization before actually relishing the essence of the pastimes of the Lord. Thus Vyāsadeva purposefully invokes the gāyatrī mantra: dhīmahi. This gāyatrī mantra is especially meant for spiritually advanced people.

Teachings of Lord Caitanya, Chapter 23:

Śrīmad-Bhāgavatam is a narration dealing with the svarūpa (form) of the Lord, which is manifested by His internal potency. This potency is distinguished from the external potency, which has manifested the cosmic world within our experience. Śrīla Vyāsadeva makes a clear distinction between the internal and external potencies in the very first verse of the First Chapter of Śrīmad-Bhāgavatam. In that verse he says that the internal potency is factual reality, whereas the external manifested energy in the form of material existence is temporary and illusory, no more real than a mirage in the desert.

Teachings of Lord Caitanya, Chapter 23:

Due to his poor fund of knowledge, the materialist cannot see beyond the purview of his imperfect senses; thus he thinks that matter automatically takes its own shape independent of a conscious background. This is refuted by Śrīla Vyāsadeva in the first verse of Śrīmad-Bhāgavatam. As stated before, Vyāsadeva is a liberated soul, and he compiled this book of authority after attaining spiritual perfection.

Teachings of Lord Caitanya, Chapter 23:

In Bhagavad-gītā Śrī Kṛṣṇa personally admits that it is He only who superintends the creative energy (prakṛti), the sum total of matter. Thus Śrī Vyāsadeva neither worships Brahmā nor the sun but the Supreme Lord, who guides both Brahmā and the sun in their creative activities.

Teachings of Lord Caitanya, Chapter 23:

Some Māyāvādī scholars argue that Śrīmad-Bhāgavatam was not compiled by Śrīla Vyāsadeva, and some suggest that the book is a modern creation written by someone named Vopadeva. In order to refute this meaningless argument, Śrīla Śrīdhara Svāmī points out that there are many of the oldest purāṇas which make reference to the Śrīmad-Bhāgavatam. The first śloka, or verse, of Śrīmad-Bhāgavatam begins with the Gāyatrī mantra, and there is reference to this in the Matsya Purāṇa (the oldest Purāṇa).

Teachings of Lord Caitanya, Chapter 23:

Over and above this, Śrīmad-Bhāgavatam is the personal commentary on Vedānta-sūtra made by Vyāsadeva when he had attained maturity in spiritual realization. He was able to write it by the help of Nārada's mercy. Vyāsadeva is also an incarnation of Nārāyaṇa, the Personality of Godhead; therefore there is no question about his authority. Although he is the author of all Vedic literature, he specifically recommends the study of Śrīmad-Bhāgavatam.

Teachings of Lord Caitanya, Chapter 23:

An intellectual person can believe in the assurances of the great sage Vyāsadeva and patiently hear the messages of Śrīmad-Bhāgavatam in order to realize the Supreme Personality of Godhead directly. One need not struggle through the different Vedic stages of realization, for one can be lifted to the position of paramahaṁsa simply by agreeing to hear the message of Śrīmad-Bhāgavatam with patience.

Teachings of Lord Caitanya, Chapter 23:

Lord Caitanya also quoted a verse from the Second Canto of Śrīmad-Bhāgavatam (2.1.9) in which Śukadeva Gosvāmī admits that although he was elevated to the liberated stage and free from the clutches of māyā, he was still attracted by the transcendental pastimes of Kṛṣṇa. Consequently he studied Śrīmad-Bhāgavatam from his great father, Vyāsadeva.

Teachings of Lord Caitanya, Chapter 25:

Vedānta-sūtra is compiled by Vyāsadeva for the benefit of all living entities. It is through Vedānta-sūtra that the philosophy of bhakti-yoga can be understood. Unfortunately, the Māyāvādī commentary, Śārīraka-bhāṣya, has practically defeated the purpose of Vedānta-sūtra. In the Māyāvādī commentary, the spiritual, transcendental form of the Supreme Personality of Godhead has been denied, and the Supreme Brahman has been dragged down to the level of the individual Brahman, the living entity. Both the Supreme Brahman and the individual Brahman have been denied spiritual form and individuality, although it is clearly stated that the Supreme Lord is the one supreme living entity and the other living entities are the many subordinate living entities. Thus reading the Māyāvādī commentaries on Vedānta-sūtra is always dangerous.

Teachings of Lord Caitanya, Chapter 25:

Māyāvādī philosophy has the audacity to reject the purpose of Vyāsadeva, as explained in the Vedānta-sūtra, and to attempt to establish a doctrine of transformation which is totally imaginary.

Teachings of Lord Caitanya, Chapter 32:

The first verse of the First Canto of Śrīmad-Bhāgavatam describes the Supreme Absolute Truth as He who instructed Brahmā through the heart. Vyāsadeva, the author of Śrīmad-Bhāgavatam, states: " Let me offer my respectful obeisances to Śrī Kṛṣṇa, the Supreme Personality of Godhead, who is the cause of the cosmic manifestation and its maintenance and dissolution as well." If we scrutinizingly try to understand the supreme truth, we can understand that He knows everything directly and indirectly. He is the only Supreme Personality, and it is He only who is fully independent. He alone instructed Brahmā as the Supersoul within. Even the greatest scholar becomes bewildered in trying to understand the supreme truth because the entire perceivable cosmic manifestation is situated within Him. Although this material manifestation is a by-product of fire, water, air and earth, it nonetheless appears to be factual. However, it is in Him only that the spiritual and material manifestations as well as the living entities rest. Therefore He is the supreme truth.

Nectar of Devotion

Nectar of Devotion 5:

This statement is supported in Śrīmad-Bhāgavatam, First Canto, Fifth Chapter, verse 17, wherein Śrī Nārada Muni advises Vyāsadeva thus: "Even if one does not execute his specific occupational duty, but immediately takes direct shelter of the lotus feet of Hari (Kṛṣṇa), there will be no fault on his part, and in all circumstances his position is secure. Even if, by some bad association, he falls down while executing devotional service, or if he doesn't finish the complete course of devotional service and dies untimely, still he is not at a loss. A person who is simply discharging his occupational duty in varṇa and āśrama, however, with no Kṛṣṇa consciousness, practically does not gain the true benefit of human life." The purport is that all conditioned souls who are engaged very frantically in activities for sense gratification, without knowing that this process will never help them get out of material contamination, are awarded only with repeated births and deaths.

Nectar of Devotion 5:

The same thing is still more emphatically confirmed in Śrīmad-Bhāgavatam, Eleventh Canto, Fifth Chapter, verse 41, in which Karabhājana Muni addresses Mahārāja Nimi as follows: "My dear King, if someone gives up his occupational duties as they are prescribed for the different varṇas and āśramas, but takes complete shelter, surrendering himself unto the lotus feet of the Lord, such a person is no more a debtor, nor has he any obligation to perform the different kinds of activities we render to the great sages, ancestors, living entities and family and society members. Nor has he any need to bother executing the five kinds of yajñās (sacrifices) for becoming free from sinful contamination. Simply by discharging devotional service, he is freed from all kinds of obligations." The purport is that as soon as a man takes his birth, he is immediately indebted to so many sources. He is indebted to the great sages because he profits by reading their authoritative scriptures and books. For example, we take advantage of the books written by Vyāsadeva. Vyāsadeva has left for us all the Vedas. Before Vyāsadeva's writing, the Vedic literature was simply heard, and the disciples would learn the mantras quickly by hearing and not by reading. Later on, Vyāsadeva thought it wise to write down the Vedas, because in this age people are short-memoried and unable to remember all the instructions given by the spiritual master. Therefore, he left all the Vedic knowledge in the form of books, such as the Purāṇas, Vedānta, Mahābhārata and Śrīmad-Bhāgavatam.

Nectar of Devotion 9:

In the First Canto, Fifth Chapter, verse 22, of Śrīmad-Bhāgavatam, Nārada Muni tells his disciple Vyāsadeva, "My dear Vyāsa, you should know that persons who are engaged in executing austerities and penances, studying the Vedas, performing big sacrifices, chanting the hymns of the Vedas, speculating on transcendental knowledge and performing charitable functions have for all their auspicious activities simply to gain a place in the association of devotees and chant the glories of the Lord." It is indicated here that chanting about and glorifying the Lord is the ultimate activity of the living entity.

Nectar of Devotion 12:

In Śrīmad-Bhāgavatam, Second Canto, First Chapter, verse 9, Śukadeva Gosvāmī admits that although he was very much attracted by the impersonal Brahman, when he heard the transcendental pastimes of the Supreme Personality of Godhead from the mouth of his father, Vyāsadeva, he became more attracted to Śrīmad-Bhāgavatam. The idea is that Vyāsadeva was also a self-realized soul, and his mature contribution of transcendental knowledge was delivered directly to Śukadeva Gosvāmī in the manner indicated.

Nectar of Devotion 17:

An example of rising to the stage of ecstatic love by executing the regulative principles of devotional service is given in the life story of Nārada, which is described to Vyāsadeva in Śrīmad-Bhāgavatam.

Nectar of Devotion 17:

As far as heartfelt wishes are concerned, there is a statement in the Śuka-saṁhitā where Nārada tells Śrīla Vyāsadeva, "You have a son who is the greatest devotee of the Personality of Godhead, and I can observe that without any following of the regulative principles of devotional service, he is already enriched with many of the symptoms achieved by the execution of devotional service after many, many births."

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

Śrī Śukadeva Gosvāmī attained the same simply by recitation, verbatim, of the transcendental message which he received from his great father, Śrī Vyāsadeva.

Krsna, The Supreme Personality of Godhead

Krsna Book Introduction:

This Madhva-Gauḍīya-sampradāya is also known as the Brahma-sampradāya because the disciplic succession originally began from Brahmā. Brahmā instructed the sage Nārada, Nārada instructed Vyāsadeva, and Vyāsadeva instructed Madhva Muni, or Madhvācārya. Śrī Mādhavendra Purī, the originator of the Madhva-Gauḍīya-sampradāya, was a sannyāsī (renunciant) who belonged to the Madhvācārya disciplic succession. He had many renowned disciples, such as Nityānanda Prabhu, Advaita Prabhu and Īśvara Purī. Īśvara Purī happened to be the spiritual master of Lord Caitanya Mahāprabhu. So let us offer our respectful obeisances to Īśvara Purī, Nityānanda Prabhu, Śrī Advaita Ācārya Prabhu, Śrīvāsa Paṇḍita and Śrī Gadādhara Paṇḍita.

Krsna Book 2:

For those who are less intelligent (like women, laborers or the mercantile class), the great sage Vyāsadeva wrote the Mahābhārata. In the Mahābhārata Kṛṣṇa is present in His different activities. The Mahābhārata is history, and simply by studying, hearing and memorizing the transcendental activities of Kṛṣṇa, the less intelligent can also gradually rise to the standard of pure devotees.

Krsna Book 49:

Vaicitravīrya means "the son of Vicitravīrya." Vicitravīrya was the name of Dhṛtarāṣṭra's father, but Dhṛtarāṣṭra was actually the begotten son not of Vicitravīrya but of Vyāsadeva. Formerly it was the system that if a man were unable to beget a child, his brother could beget a child in the womb of his wife (devareṇa sutotpattiḥ). That system is now forbidden in this Age of Kali. Akrūra called Dhṛtarāṣṭra Vaicitravīrya sarcastically because he was not actually begotten by his father. He was the son of Vyāsadeva. When a child was begotten in the wife by the husband's brother, the child was claimed by the husband, but of course the child was not begotten by the husband. This sarcastic remark pointed out that Dhṛtarāṣṭra was falsely claiming the throne on hereditary grounds. Actually Pāṇḍu had been the rightful king, and in the presence of Pāṇḍu's sons, the Pāṇḍavas, Dhṛtarāṣṭra should not have occupied the throne.

Krsna Book 74:

He invited the most expert brāhmaṇas and sages, whose names are as follows: Kṛṣṇa-dvaipāyana Vyāsadeva, Bharadvāja, Sumantu, Gautama, Asita, Vasiṣṭha, Cyavana, Kaṇva, Maitreya, Kavaṣa, Trita, Viśvāmitra, Vāmadeva, Sumati, Jaimini, Kratu, Paila, Parāśara, Garga, Vaiśampāyana, Atharvā, Kaśyapa, Dhaumya, Paraśurāma, Śukrācārya, Āsuri, Vītihotra, Madhucchandā, Vīrasena and Akṛtavraṇa.

Krsna Book 78:

Unfortunately, after being worshiped and seated in His place, Lord Balarāma saw Romaharṣaṇa, the disciple of Vyāsadeva (the literary incarnation of Godhead), still sitting on the vyāsāsana. He had neither gotten up from his seat nor offered Him respects.

Krsna Book 78:

After seeing the deficiency of realization in Romaharṣaṇa Sūta, Lord Balarāma decided to chastise him for being puffed up. Lord Balarāma therefore said, "This man is liable to be awarded the death punishment because although he has the good qualification of being a disciple of Lord Vyāsadeva, and although he has studied all the Vedic literature from this exalted personality, he was not submissive in the presence of the Supreme Personality of Godhead."

Krsna Book 84:

While the women were engaged in conversations among themselves and the men were similarly engaged in conversation, there arrived from all directions almost all the important sages and ascetics, who had come for the purpose of seeing Lord Kṛṣṇa and Balarāma. Chief among the sages were Kṛṣṇa-dvaipāyana Vyāsa, the great sage Nārada, Cyavana, Devala, Asita, Viśvāmitra, Śatānanda, Bharadvāja, Gautama, Lord Paraśurāma (along with his disciples), Vasiṣṭha, Gālava, Bhṛgu, Pulastya, Kaśyapa, Atri, Mārkaṇḍeya, Bṛhaspati, Dvita, Trita, Ekata, the four Kumāra sons of Brahmā (Sanaka, Sanandana, Sanātana and Sanat-kumāra), Aṅgirā, Agastya, Yājñavalkya and Vāmadeva.

Krsna Book 84:

At that time, when King Dhṛtarāṣṭra, Vidura, Yudhiṣṭhira, Bhīma, Arjuna, Bhīṣmadeva, Droṇācārya, Kuntī, Nakula, Sahadeva, Nārada, Lord Vyāsadeva and many other relatives and kinsmen were about to depart, they felt separation and therefore embraced each and every member of the Yadu dynasty with great feeling. Many others who were assembled in that sacrificial arena also departed.

Krsna Book 85:

Such narrations were spoken by Śukadeva Gosvāmī, the exalted son of Vyāsadeva, and anyone who hears them, as well as anyone who repeats them for the hearing of others, becomes Kṛṣṇa conscious. And only the Kṛṣṇa conscious persons are eligible to go back home, back to Godhead.

Krsna Book 86:

Since Lord Kṛṣṇa was very merciful toward these two devotees, King Bahulāśva and the brāhmaṇa Śrutadeva, He one day asked His driver, Dāruka, to take His chariot into the capital city of Mithilā. Lord Kṛṣṇa was accompanied by the great sages Nārada, Vāmadeva, Atri, Vyāsadeva, Paraśurāma, Asita, Aruṇi, Śukadeva, Bṛhaspati, Kaṇva, Maitreya, Cyavana and others. Lord Kṛṣṇa and the sages passed through many villages and towns, and everywhere the citizens would receive them with great respect and offer them articles in worship.

Krsna Book 87:

Nārada Muni, after offering respects to Nārāyaṇa Ṛṣi, went to the āśrama of Vyāsadeva, his disciple. Being properly received by Vyāsadeva in his āśrama and seated very comfortably, Nārada Muni narrated the entire story of what he had heard from Nārāyaṇa Ṛṣi. In this way Śukadeva Gosvāmī informed Mahārāja Parīkṣit of the answers to his questions regarding the essence of Vedic knowledge and what is considered to be the ultimate goal in the Vedas.

Krsna Book 88:

In the previous chapter, King Parīkṣit's question was, "What is the ultimate goal of the Vedas?" And Śukadeva Gosvāmī explained the matter, giving authoritative descriptions from the disciplic succession, from Sanandana down to Nārāyaṇa Ṛṣi, Nārada, Vyāsadeva and then Śukadeva himself. The conclusion was that devotional service, or bhakti, is the ultimate goal of the Vedas. A neophyte devotee may question, "If the ultimate goal of life, or the conclusion of the Vedas, is to elevate oneself to the platform of devotional service, then why is it observed that a devotee of Lord Viṣṇu is generally not very prosperous materially, whereas a devotee of Lord Śiva is found to be very opulent?"

Krsna Book 90:

In the beginning of Śrīmad-Bhāgavatam, Śrīla Vyāsadeva offered his respectful obeisances to the Supreme Truth, Vāsudeva, Kṛṣṇa. After that he taught his son, Śukadeva Gosvāmī, to preach Śrīmad-Bhāgavatam. It is in this connection that Śukadeva Gosvāmī glorifies the Lord with the word jayati. Following in the footsteps of Śrīla Vyāsadeva, Śukadeva Gosvāmī and all the ācāryas in disciplic succession, the whole population of the world should glorify Lord Kṛṣṇa, and for their best interest they should take to this Kṛṣṇa consciousness movement.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.13:

In trying to refute the established theory of pariṇāma-vāda, or the "transformation of energy," they accuse Śrīla Vyāsadeva of being mistaken when he says that the material universe and the living entities are all transformations of the Lord's energy and are therefore real, not false. Thus in their philosophical discussions the monists reject the main purport and essence of all Vedic scriptures and their corollaries and hang on to nonessential injunctions, such as tat tvam asi, "You are that."

Renunciation Through Wisdom 4.1:

After defining the Absolute Truth and expanding upon it in the Vedas, Purāṇas, and vast corollary literatures, Śrīla Vyāsadeva still felt discontented. His spiritual master, Devarṣi Nārada, finding his disciple so dejected, inspired him to go inwards, into in deep meditation. In that state he perceived the highest Absolute Truth, who is free from the slightest illusion. The verse quoted above reflects Śrīla Vyāsadeva's spiritual perception. Nārada instructed his disciple to reveal the nature of the Supreme Lord's transcendental name, form, qualities, pastimes, paraphernalia, and associates.

Renunciation Through Wisdom 4.1:

Śrīla Vyāsadeva went to Badarikāśrama, and in the nearby place called Śamyāprāsa, went into samādhi and saw the Supreme Personality of Godhead. He also saw māyā, the divine potency of the Lord that deludes the conditioned souls. In this realized consciousness Śrīla Vyāsadeva described the Absolute Truth, the Supreme Personality of Godhead, as fully independent and transcendental. This implies that there is no one superior to Him or equal to Him. In the material world Lord Brahmā is accepted as the highest personality among the living entities.

Renunciation Through Wisdom 4.5:

Śrīla Vyāsadeva has also expounded this truth in the Śrīmad-Bhāgavatam (1.3.28): ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam. "All the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead." In other words, not only do the incarnations appear, but Lord Kṛṣṇa, the source of all incarnations, also appears, both as Himself and as an incarnation.

Renunciation Through Wisdom 4.5:

That Lord Kṛṣṇa is the original Supreme Personality of Godhead is accepted not only by Arjuna but by illustrious saints and sages like Vyāsadeva, Nārada, Devala, and Asita. All the previous spiritual preceptors, as well as present-day saints and countless millions of ordinary people, unanimously accept Lord Kṛṣṇa as the Supreme Godhead, but a famous paṇḍita like Dr. Radhakrishnan hesitates to accept Him as God! Why?

Renunciation Through Wisdom 5.1:

The first limb of surrender is to accept that which helps us invoke the Lord's mercy. This means to completely depend on the Lord's will. Such surrender is free from any conditions. It is untinged by the desire for sense pleasure, liberation, or mystic perfections. The devotee, unlike others, is never in anxiety. His only concern is to execute the will of the Lord. In this connection, Śrīla Vyāsadeva says,

If a surrendered soul tries to arrange for food and shelter but does not succeed, or if, once having these things, he loses them, then despite such reverses he remains unperturbed and simply remembers the Supreme Lord, Hari.

Renunciation Through Wisdom 5.1:

A person attains the highest stage of this realization when he sees this cosmic creation as a transformation and manifestation of the Supreme Lord's divine energies. Śrī Nārada instructed Śrīla Vyāsadeva with the following words:

idaṁ hi viśvaṁ bhagavān ivetaro

yato jagat-sthāna-nirodha-sambhavāḥ

tad dhi svayaṁ veda bhavāṁs tathāpi te

prādeśa-mātraṁ bhavataḥ pradarśitam

The Supreme Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis.

Renunciation Through Wisdom 5.1:

With His countless mouths Śrī Ananta Śeṣa is unable to fully describe these opulences. Therefore the Lord is also said to be indescribable, all-pervading, and unmanifest. The Upaniṣads describe the Supreme Lord as asamaurdhva, "one without a second." We have already established this truth. Similarly, Lord Kṛṣṇa Himself says in the Bhagavad-gītā (Chapter 10) that He is the Aśvattha tree, fire, Śrīla Vyāsadeva, Arjuna, and so on. These facts have also been firmly substantiated. To perfectly comprehend the absolute pastimes of the absolute Supreme Godhead is impossible through any of the "isms," such as empiricism, impersonalism, or sophism.

Light of the Bhagavata

Light of the Bhagavata 20, Purport:

Originally the path of self-realization was established by the standard direction of the Vedas. Śrīla Vyāsadeva divided the original Veda into four divisions, namely Sāma, Atharva, Ṛg, and Yajur. Then he divided the same Vedas into eighteen Purāṇas (supplements) and the Mahābhārata, and then again the same author summarized them in the Vedānta-sūtras. The purpose of all these Vedic literatures is to realize one's self to be a spiritual being, eternally related with the Supreme Personality of Godhead, the all-attractive form (Śrī Kṛṣṇa).

Sri Isopanisad

Sri Isopanisad Introduction:

Originally there was only one Veda, and there was no necessity of reading it. People were so intelligent and had such sharp memories that by once hearing from the lips of the spiritual master they would understand. They would immediately grasp the whole purport. But five thousand years ago Vyāsadeva put the Vedas in writing for the people in this age, Kali-yuga. He knew that eventually the people would be short-lived, their memories would be very poor, and their intelligence would not be very sharp. "Therefore, let me teach this Vedic knowledge in writing."

Sri Isopanisad Introduction:

For these persons he compiled the Mahābhārata, called the history of India, and the eighteen Purāṇas. These are all part of the Vedic literature: the Purāṇas, the Mahābhārata, the four Vedas and the Upaniṣads. The Upaniṣads are part of the Vedas. Then Vyāsadeva summarized all Vedic knowledge for scholars and philosophers in what is called the Vedānta-sūtra. This is the last word of the Vedas.

Sri Isopanisad Introduction:

Vyāsadeva personally wrote the Vedānta-sūtra under the instructions of Nārada, his Guru Mahārāja (spiritual master), but still he was not satisfied. That is a long story, described in Śrīmad-Bhāgavatam. Vedavyāsa was not very satisfied even after compiling many Purāṇas and Upaniṣads, and even after writing the Vedānta-sūtra. Then his spiritual master, Nārada, instructed him, "You explain the Vedānta-sūtra." Vedānta means "ultimate knowledge," and the ultimate knowledge is Kṛṣṇa.

Sri Isopanisad Introduction:

There are many Vedānta commentaries, but because the Vaiṣṇavas did not present the first Vedānta commentary, people are under the wrong impression that Śaṅkarācārya's is the only Vedānta commentary. Besides that, Vyāsadeva himself wrote the perfect Vedānta commentary, Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam begins with the first words of the Vedānta-sūtra: janmādy asya yataḥ (SB 1.1.1). And that janmādy asya yataḥ is fully explained in Śrīmad-Bhāgavatam. The Vedānta-sūtra simply hints at what is Brahman, the Absolute Truth: "The Absolute Truth is that from whom everything emanates." This is a summary, but it is explained in detail in Śrīmad-Bhāgavatam.

Sri Isopanisad 6, Purport:

One cannot see properly unless one has heard from a superior source, and the highest source is the Vedic wisdom, which is spoken by the Lord Himself. Vedic truths are coming in disciplic succession from the Lord to Brahmā, from Brahmā to Nārada, from Nārada to Vyāsa, and from Vyāsa to many of his disciples. Formerly there was no need to record the messages of the Vedas, because people in earlier ages were more intelligent and had sharper memories. They could follow the instructions simply by hearing once from the mouth of a bona fide spiritual master.

Sri Isopanisad 6, Purport:

At present there are many commentaries on the revealed scriptures, but most of them are not in the line of disciplic succession coming from Śrīla Vyāsadeva, who originally compiled the Vedic wisdom. The final, most perfect and sublime work by Śrīla Vyāsadeva is Śrīmad-Bhāgavatam, which is the natural commentary on the Vedānta-sūtra. There is also the Bhagavad-gītā, which was spoken by the Lord Himself and recorded by Vyāsadeva.

Sri Isopanisad 15, Purport:

Perfect knowledge means knowing Kṛṣṇa as the root of this Brahman effulgence. This knowledge can be gained from such scriptures as Śrīmad-Bhāgavatam, which perfectly elaborates the science of Kṛṣṇa. In Śrīmad-Bhāgavatam, the author, Śrīla Vyāsadeva, has established that one will describe the Supreme Truth as Brahman, Paramātmā or Bhagavān according to one's realization of Him. Śrīla Vyāsadeva never states that the Supreme Truth is a jīva, an ordinary living entity. The living entity should never be considered the all-powerful Supreme Truth. If he were the Supreme, he would not need to pray to the Lord to remove His dazzling cover so that the living entity could see His real face.