Śrīmad Bhāgavatam as Śabda-Pramāṇa - 01

Śrīmad Bhāgavatam as Śabda-Pramāṇa – 01

We have already studied Śabda-Pramāṇa, and in Hinduism, the Vedas are considered Śabda-Pramāṇa because they are apauruṣeya (not of human origin). But what are the difficulties in studying the Vedas and understanding their essence?

1. The unavailability of the complete text of the Vedas

At present, we only have about 11 Samhitās, 18 Brāhmaṇas, 7 Āraṇyakas, and 220 Upaniṣads out of the original 1130 texts each. These constitute less than 6% of the original Vedas.

2. The complexity of the Vedic language

As Śrī Satyanarayana Dāsa Babaji comments in Tattva Sandarbha, there are two varieties of Sanskrit — Vaidika and Laukika. The Vedas are composed in Vaidika Sanskrit, which requires even a scholar of ordinary Sanskrit to learn additional vocabulary and grammatical rules — a task that takes years of study. Even after understanding the language, the cryptic nature of the Vedic verses makes it nearly impossible to fully grasp their intended meaning.

Moreover, great thinkers have interpreted the Vedas in contradictory ways. As Śrī Kṛṣṇa says, “parokṣa-vādo vedo ’yam” — “The Vedas speak indirectly.”

3. The extensive prerequisite studies

Another difficulty mentioned by Babaji is that, even before studying the Vedas, one must first master the six Vedāṅgas — Śikṣā, Kalpa, Vyākaraṇa, Nirukta, Jyotiṣa, and Chandas. Each of these limbs is vast and requires serious, lifelong study.

4. The decline of human memory in Kali-yuga

Human memory has weakened and will continue to degrade as Kali-yuga progresses. Thus, even the remaining 6% of the Vedas are extremely difficult to study and retain.

Furthermore, there is no longer an unbroken and authentic paramparā (disciplic succession) through which the proper understanding of the Vedas can be received. Those who attempt to study the Vedas and Upaniṣads independently often take to karma-kāṇḍa (ritualistic sections) or to meditative philosophies that emphasize absolute identity with unqualified Brahman — and in doing so, they tend to reject the Purāṇas, even though the Vedas themselves recommend them.

There is a reason why the Vedas are called kalpataru — wish-fulfilling trees — because they fulfill the varied desires of the masses. However, the tree’s own fruit, representing its ultimate purpose, remains hidden and protected from the unqualified.

Thus, in the Bhagavad-gītā (2.45), Śrī Bhagavān says:

“The Vedas mainly deal with the subjects of the three guṇas, O Arjuna. Rise above them.”

Note: The above discussion only describes why the Vedas are difficult to study — not that they should not be studied.

The Upaniṣads contain the essential meanings of the Vedas, but they are terse and often appear contradictory. Therefore, Śrī Vyāsadeva composed the Vedānta-sūtra (also called Brahma-sūtra), which systematically presents the essence of Vedic knowledge.

Why not simply study the Vedānta-sūtra?

1. The Vedānta-sūtra cannot be properly interpreted by non-experts due to its concise and cryptic aphorisms. Even among experts, interpretations vary greatly — leading to two major schools: Śaṅkara’s Advaita Vedānta and the various Vaiṣṇava Vedānta traditions. Within Vaiṣṇava Vedānta itself, there are multiple interpretations by ācāryas such as Śrī Rāmānuja, Śrī Madhva, and Śrī Baladeva Vidyābhūṣaṇa.

2. One may also ask — why study only the Vedānta-sūtra? Why not study other philosophies such as those of Gautama, Kapila, or Jaimini, who also accept the Vedas as Śabda-Pramāṇa?

Note: This discussion does not deny that one can derive essential truth from the Vedānta-sūtra; it merely points out the difficulties involved.

Even with the help of the Vedas and Vedānta, the truths of sambandha, abhidheya, and prayojana (relationship, process, and goal) may remain hidden — or worse, misunderstood.

Thus, Śrīla Jīva Gosvāmī proposes an alternative: the study of the Purāṇas. Why?

1. Because Itihāsa and Purāṇa are Vedic in nature.
2. They share the same divine source of origin.
3. They were compiled and condensed by the same author — Śrī Vyāsadeva.
4. They delineate the same essential truths found in the Vedas.

However, the Purāṇas are many, and it is difficult to discern their essential meanings. Therefore, they are classified into three categories — Sāttvika, Rājasa, and Tāmasa — with the Sāttvika Purāṇas being the highest authority in revealing the Absolute Truth (as discussed in the previous blog).

Even then, one may ask — if the Sāttvika Purāṇas reveal the essence of the Vedas, why are there still differences in interpretation? Because there are six Sāttvika Purāṇas:

1. Viṣṇu Purāṇa
2. Nārada Purāṇa
3. Śrīmad Bhāgavatam
4. Garuḍa Purāṇa
5. Padma Purāṇa
6. Varāha Purāṇa

Even among these, different thinkers interpret their teachings differently.

What, then, is the solution?

The Vedānta-sūtra was introduced by Vyāsa to refute the misinterpretations of the Vedas and the principal Upaniṣads, and to establish their true meaning. Therefore, if there is one Vedic scripture that perfectly explains the meaning of the Vedānta-sūtra.

For this reason, Śrīla Jīva Gosvāmī introduces the Bhāgavatam as the natural commentary on the Vedānta-sūtra. (Why so? - Further discussion continues in the next blog.)

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Recommended Reading

Here are some key resources to further explore Itihāsa, Purāṇa, and their Vedic context:

• Tattva Sandarbha
  Śrī Satyanarayan Babaji Maharaj
  Read online

These texts provide foundational perspectives and detailed analysis relevant to the topics discussed.