Queries for discussion and understanding on Tattva Sandarbha

1. In his opening introduction Srila Jiva Gosvami says that the valid means of
the valid means to get knowledge is by sabda brahman and that the Vedas
are the supreme pramana (proof). What is he referring to as and what is this
“sabda brahman”.
2. He then says that The Srimad Bhagavatam is the most supreme maha-
bhagavatam since it is the essence of the Vedas, is based on the Gayatri
mantra, and is the natural commentary on the Vedänta-sutras. Is it because
in the very first verse of SB1.1.1 the last word is “dhimahi” so it is invoked
by the Gayatri mantra and if so why is the SB invoked with this mantra?
what is the significance if Srila Vyasadeva beginning the SB like this?
3. There are 63 anucchedas/sections in this tattva, where 1-8 are invocatory or
introduction, 9-28 discuss Bhagavata epistemology and finally 29-63 describe
“prameya”. How do we understand this prameya and its significance and
importance as refered to Srimad Bhagavatam?
4. According to Vedic history, Lord Brahma was born from a lotus generated
from the navel of Lord Visnu. Just after his birth, Brahma pondered his
origin and the origin of his lotus seat. He deliberated on this for many
thousands of years without success. Finally, he heard a voice directing him
to perform penance. Whose voice was it?
5. Brahma's first offspring directly learned about the creation and its purpose
from him. They were also given the Vedas, which Brahma had received from
Krsna. Even then, the sons of Brahma preferred to follow different sections
of the Vedas. The four Kumaras were the first born of Lord Brahma, so why
and what path did they choose in the Vedas?
6. Before the appearance of Lord Caitanya Mahaprabhu, moksha, or liberation,
was considered the goal of life, but this is not the ultimate principle in
Srimad-Bhagavatam. In fact, moksha is decried in the very beginning of the
book, dharma projjhita kaitavah atra. 'In this beautiful Bhagavatam all
cheating religious principles have been kicked out.' Commenting on this
verse (Bhag.1.1.2), Sridhara Svami writes, pra-sabdena moksa-
abhisandhirapi-nirastah:"the prefix pra in the word projhitah denies even
the desire for liberation (as a principle of the supreme religion).' Instead,
Bhagavatam espouses prema, love of Krsna, as the ultimate end. - I am a
little confused on this. What are we here for? Is it moksha? Prema for Krsna
is the ultimate highest devotion we should strive to achieve, but is it not
that we all are wanting to go back to Godhead. Is that not moksha?
7. The desire for liberation makes one very selfish and callous towards
others. On the path of liberation, one has to practice self-abnegation and
not even accept the existence of the world as real. How then can one
develop the feelings of love and compassion for others to the fullest?
Negation of the world and awakening heartfelt love and compassion for
others are incompatible. Any such attempt is sentimental and lacks a true
 spiritual perspective of the eternal nature of the Absolute Truth and its
energies and one's relationship with the whole. Pls explain this highlighted?
8. However, when we understand that Lord Krsna is the fountain of all
energies, including our own selves, then we are all automatically united as
members of one family under one father. It is only when we acknowledge
this common father that we have the basis for universal brotherhood and
the family of man. In this view, there is no scope for hatred, envy, cheating,
and exploitation, since no one likes to impose these on one's beloved family
members. Even the greatest rogue or murderer has loving sentiment
towards someone, if not, and then at least he has loving sentiments for his
own self. Indeed, it is to serve the object of his love that he commits the
lowest heinous activity. Thus, one can safely conclude that the religious and
irreligious man, the theist and atheist, the gentleman and rogue all work on
the principle of love. No one can survive without this, and when is it denied
one may even commit suicide. On the other hand, one can gladly sacrifice
one's life for the pleasure of the object of love, be it a lady, family, state,
or nation, although generally everyone is seeking happiness without mixture
of distress. Thus salvation, moksha, seems to be the highest goal, but
under careful analysis, it is seen that the principle of reciprocal love is
higher than liberation or self-pleasure. This love finds its highest
manifestation in the exchanges between the living being and the Supreme
Personality of Godhead, the be all and end all of everything. These loving
exchanges emulsify into transcendental emotions of ecstatic feelings that
are in direct proportion to one's intensity of loving service to Him. – Similar
to point # 6 above and confusing between Krsna-prema and salvation.
9. Sri Caitanya revealed to His followers the significance of Srimad-Bhagavatam
as the topmost Vedic literature, but except for the eight verses He
composed that embody the very essence of His teachings, He did not detail
His teachings in written form. He left that to His stalwart followers, the six
Gosvamis of Vrindavana. So, is it that Lord Caitanya did not write the
Siksha-Ashtakam, which was actually written by the six Gosvamis under
instructions of the Lord? or is my understanding incorrect.
10.Srimad-Bhagavatam has three basic divisions sambandha -tattva,
abhidheya-tattva, and prayojana -tattva. Sambandha-tattva concerns
knowledge of the relationship between Krsna, the living entity, and Krsna's
other energies. Abhidheya-tattva explains the process of attaining the
desired goal. Prayojana-tattva explains the ultimate goal. Because the
Sandarbhas explain how these three are revealed in Srimad-Bhagavatam,
they are called the Bhagavata-Sandarbha, or the essence of the
Bhagavatam.

a.What are Krsna’s other energies.

b.What is the desired goal and its process of attaining the desired goal.
c. What is the ultimate goal – salvation or Krsna prema?