Read and Relish

“Other Vedic literatures and other scriptures of the world remain prominent until the Srimad-Bhagavatam is duly heard and understood. Srimad-Bhagavatam is the ocean of nectar and the supreme literature. By faithful hearing, recitation and distribution of Srimad-Bhagavatam, the world will be sanctified and other, inferior literatures will fade to minor status.” (SB 12.13.14)

In the Tattva-sandarbha, Jiva Goswami, the pre-eminent teacher of philosophical conclusions, skilfully establishes the speciality of Srimad-Bhagavatam.

In our attempts to understand universal reality, the Goswami first establishes the absolute necessity of embracing descending knowledge from scriptural authority (sruti-pramana). If we pursue knowledge through the mediums of sense perception (pratyaksa) or logical inference (anumana), not only is comprehension highly limited, but there is major risk of error. Jiva Goswami’s conclusion: “That which is created cannot know its source independently.”

While determining one’s authority, Jiva Goswami further argues that one should seek verbal testimony from a non-material source (apauruseya sabda). Humans, he says, have the inherent defects of limited sense perception, tendencies towards being illusioned, propensities to cheat, and the frailty of making mistakes. He thus directs the inquisitive student towards the Sanskrit body of knowledge known as the Vedas. Amongst the traditions of the world, the Vedas contain the most advanced theological revelation. This is not simply a sectarian claim, but based upon objective criteria by which one can determine how evolved a particular theology is:

• Auspiciousness – how much wellbeing it brings in the world

• Eternality – how relevant and applicable it is over generations

• Beauty – the poetic, literary and descriptive charm of the literature

• Comprehensiveness – the detail of knowledge and depth of philosophy presented

Amongst the Vedas, Jiva Goswami identifies the Puranas as the books which decode, clarify and make accessible the otherwise complex and multi-layered philosophical corpus of teachings. In response to those who may argue that the Puranas are a later addition, Jiva Goswami cites a flurry of scriptural quotes to refute such doubts. The Mahabharata, for example, states: “The Itihasa and Purana allow one to comprehend the Veda.” (Adi Parva 1.267)

Amongst the Puranas, we find different grades of books, each pertaining to individuals with different mentalities and motivations. Numbering eighteen in total, the Puranas are divided into three categories – six in the mode of goodness, six in the mode of passion, and six in the mode of ignorance. The most evolved of these, Jiva Goswami reveals, is the Bhagavata Purana, the Srimad-Bhagavatam, also known as the Amala Purana (spotless literature), for it sidelines all superficial and cursory details, and focuses in on the very essence of our existence – the attainment of pure, undivided love for Krishna. By reading Srimad-Bhagavatam, the reader is promised fruition of the Veda’s deepest import.