Śaunaka asked: After Bādarāyaṇa heard godly Nārada speak and then leave, what did he do, O Sūta?
Bādarāyaṇa is a name of Vyāsa, whose main headquarters is at Badarīk Ashram in the Himalayas.
Sūta answered: On the western shore of the sacred river Sarasvatī, in a place called Śamyāprāsa, is an ashram reputed to be ideal for spiritual research.
There, surrounded by Badarī trees, is Vyāsa’s personal ashrama where he sat, washed his hands and focused his mind within.
Vyāsa’s headquarter is called Badarīk Ashrama because it is surrounded by Badarī trees; a type of cotton shrub called Jujube. The Śrīmad Bhāgavatam does not agree with those who contend that Bādarāyaṇa and Vyāsa are entirely different people. The arguments of those who dissect the universe into slices which fit their preconceived misconceptions are endless and serve little purpose.
[4:] Perfectly linking his mind in pure devotion, he saw the Complete Original Person, with all energies at his command. [5:] These energies bewilder the transcendent soul to blindly conceive of itself as a product of matter; and to become caught up in the endeavor for useless things. [6:] This entanglement with useless things can be erased straightaway by linking oneself to the Supreme in divine love. Because people in general don’t know this, Vyāsa compiled this spiritual treatise.
Just listen carefully to it and devotion for the All-Attracative Paramount Personality, Kṛṣṇa, will take root, extinguishing the laments, confusions, and fears of humanity.
I will offer my insignificant but hopefully useful comments on texts one through seven.
Nārada told Vyāsa to personally realize the importance of divine love and then express that realization as a new addition to the Veda. So when Nārada departed, Vyāsa went to his ashram and sat in deep meditation.
Text 4 describes the type of meditation and the vision he obtained by it. Vyāsa meditated by the yoga of devotion. Thus he succeeded in attaining an absolutely perfect link from his mind to the Paramount Person (bhakti-yogena manasi samyak paṇihite ‘male). What he then beheld was a vision of that Supreme Person with all energies completely at his command (apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam).
Vyāsa saw that the Personal Being of Godhead is in control of every other energy. This directly contradicts the idea that a personal God is a figment, a myth, a primitive anthropomorphic impulse of simple minds. Even people within the modern religions of the world are infected with this concept. It is not the concept held by Vyāsa when he composed Śrīmad Bhāgavatam. Vyāsa saw that the creative and illusive powers that be are under the control of Godhead, not visa versa (māyām ca tad-apāśrayam).
Text 5 describes the illusion created by one of the Paramount Person’s energies. This energy bewilders not God, but the infinitesimal fragment of God, the soul (yasyā sammohito jīva).
Why does God want to bewilder anyone?
God loves everyone. Loving a person means that you want to fulfill their desires and care for their needs. God uses his energy for this purpose alone. When someone wants to experience existence from the point of view of being the center, the focal point of all attention and affection – God, as always, wants to fulfill that desire. Normally this is exclusively God’s experience of reality, but to share it with the souls who so desire God employs his energy to create a completely compelling and fully believable illusion. In this illusion the soul accepts an temporary identity like a role in a drama (ātmānaṁ triguṇātmakam paro ‘pi manute), and in that persona pursues various goals, which are props of no real value or use to us outside the context of the drama (anarthaṁ tat-kṛtaṁ cābhipadyate).
Love means to fulfill the beloved’s desires, and care for their needs. So God’s energies not only fulfill our desires, they tend to our needs. The soul may desire to be self-centered, but what it eventually needs is to be willingly harmonious with its essential nature. God’s energy bewilders the soul into a sensation which fulfills its impossible dreams, but also provides the possibility of reform. How? By responsibility. The energy of illusion (māyā) bewilders us, and the energy of responsibility (karma) offers us reformation.
Text 6 describes the best method of reform. Vyāsa saw that the best way to delete the complications of illusion is by divine love. We are also an energy of Godhead, so we should also place ourselves into his shelter and control. The best way to place oneself in the hands of another is by pure love. Thus Vyāsa understood that divine love (bhakti-yoga) is the best remedy for illusion.
So Vyāsa became personally inspired to do what Nārada asked of him: create a new spiritual treatise (sātvata-saṁhita) which would help the common man understand what Vyāsa has just personally understood in his mystical vision.
Text 7 tells us that if we just listen carefully to that treatise, divine love for the All-Attractive Paramount Personality, Kṛṣṇa, will take root in our heart (yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe bhaktir utpadyate). The side effect of that divine love is to extinguish all human lamentation, illusion and fear (śoka-moha-bhayāpahā).