Srimad Bhagavatam - Vyasa Avatara

(Srimad Bhagavatam - Skanda 01 - 4 to 7)

• Meditation: I meditate on Vyasa Avatara of Lord Vishnu.

• Sage Vyasa contemplating on degeneration during Kali Yuga: During the advent of Dwapara Yuga, which is the third Yuga, sage Vyasa was begotten by sage Parashara in the womb of the daughter of Vasu (i.e. Satyavati). Sage Vyasa was a part-incarnation of Lord Vishnu. One day, when the Sun rose in the sky, sage Vyasa sipped the water of river Saraswati, became purified and sat alone on its bank contemplating on the future. The great Rishi who had insight into the past, present and future saw transformations in the Yuga Dharma which happens due to the force of time in different Yugas. The sage saw that people will become bereft of strength due to which they will become bereft of Shraddha and energy. They will also become dull-witted (Durmedha), of short lifespan and of ill-luck (Durbhaga). Sage Vyasa thought of the means of their welfare.
(Srimad Bhagavatam - Skanda 01 - 4)

• Sage Vyasa dividing the Vedas: Seeing the Vedic Yagnas as the means of attaining Karma Suddhi (Purification of Work), sage Vyasa divided the Veda into four parts. The four Vedas are the Rik, Yajur, Sama and Atharva. The Vedas were divided so that the less Intelligent (Durmedha) can assimilate it.
(Srimad Bhagavatam - Skanda 01 - 4)

• Sage Vyasa composing the Itihasas and Puranas: Sage Vyasa composed the Itihasas (Mahabharata) and Puranas which are known as the fifth Veda (and thus retained the sacred heritage). Sage Vyasa did this out of compassion for Woman (Stri), Labouring class (Shudra) and friends of Dwija (Dwija-bandhu) who were not entitled to hear the Vedas.
(Srimad Bhagavatam - Skanda 01 - 4)

• Sage Vyasa imparting the Scriptures to his disciples: The knowledge of Rig Veda was imparted to Sage Paila, Sama Veda to sage Jaimini, Yajur Veda to sage Vaishampayana and Atharva Veda to sage Angira (Sumantu). Itihasas and Puranas were imparted to Romaharshana (Suta). The Vedic scholars inturn imparted the Vedas to their disciples and in this way different branches of the Vedas came into existence.
(Srimad Bhagavatam - Skanda 01 - 4)

• Sage Vyasa remaining unsatisfied: Even after doing all this for the welfare of all, sage Vyasa remained unsatisfied in heart (Na-Atushyat). He began to reflect upon the cause of his dissatisfaction even after disseminating the knowledge of Dharma (Virtue), Artha (Wealth), Kama (Desire) and Moksha (Liberation) through the Scriptures. He cogitated whether this was due to the lack of adequate exposition of Bhagavata Dharma (the Dharma of Bhagavan or the Principles connecting one to Bhagavan). The Bhagavata Dharma is dear to Paramahamshas (figuratively the great Aatmas which fly in the Spiritual Sky of the Divine Realm like great Swans) as well as Acyuta (Infallable Supreme Being) Himself.
(Srimad Bhagavatam - Skanda 01 - 4)

• Sage Narada telling the cause of dissatisfaction to sage Vyasa: As sage Vyasa was thus cogitating, sage Narada appeared in his hermitage. Sage Vyasa welcomed him and asked him the cause of his dissatisfaction. Sage Narada pointed out that this was because he has not adequately described the pure stainless Glories of the Lord (which directs ones mind towards trancendence). A darshana (philosophy) which does not satisfy the Lord (Who resides as our innermost being) is khila or uncultivated (i.e. has not devotionally cultivated the land of our innermost being). Sage Vyasa has described the religious principles in great details but not so the Glories of Vasudeva. That composition which does not describe the Glories of the Lord which sanctifies the World are like pilgrimage of crows. The Hamshas do not visit them since their mind relish only the trancendental glories of the Lord. On the other hand compositions which describe the trancendental Names and Glories of the Lord are heard and sung by purified men, even if those compositions have some literary defects. Even Knowledge which is free from the Bhava of Acyuta (i.e. which is without Devotion) does not shine well, what is speak of Karma which is done without dedicating the fruits to the Lord.
(Srimad Bhagavatam - Skanda 01 - 5)

• Sage Narada inspiring Vyasa to compose the Bhagavata: Therefore you who are endowed with great holiness, are a perfect seer, have spotless fame and is devoted to Truth: in Samadhi recall the pastimes of the Lord and describe them to all for liberation from bondage. Whatever is described apart from the Lord, are simply different names and forms and they make the mind restless like a boat tossed by wind. Only great souls are fully unattached from material happiness. Ordinary people are attached to the gunas (qualities) of the material world, and therefore you should show them the way. A person in the path of Devotion may not attain perfection immediately but he never falls (but evolves gradually). The Lord Himself is this Vishwa (Cosmos), but still separate from it (being unaffected by its transformations); in Him it rests and unto Him it dissolves. Therefore, describe the divine Incarnations of the Lord, including that of yourself, their Attributes and Glories (for the spiritual welfare of the people).
(Srimad Bhagavatam - Skanda 01 - 5)

• Sage Narada describing his own life: Sage Narada then described his own life and spiritual experiences to sage Vyasa.
(Srimad Bhagavatam - Skanda 01 - 5 to 6)

• Sage Vyasa composing the Bhagavata Purana: After sage Narada departed, sage Vyasa sat in meditation in his hermitage on the bank of river Saraswati in a place named Samyaprasa which is surrounded by Badari trees. Concentrating his mind with divine love for the Lord, he had the vision of the Lord as well as His Maya. It is this Maya which deludes people making them identify with their bodies and material world. This suffering can be overcome by Devotion to the Lord. Thus sage Vyasa composed the great Bhagavata Purana.
(Srimad Bhagavatam - Skanda 01 - 7)

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