View source for Some Mayavadi scholars argue that Srimad-Bhagavatam was not compiled by Sri Vyasadeva. And some of them suggest that this book is a modern creation written by someone named Vopadeva

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB111_0" class="quote" parent="SB_Canto_1" book="SB" index="1" link="SB 1.1.1" link_text="SB 1.1.1">
<div class="heading">Some Mayavadi scholars argue that Srimad-Bhagavatam was not compiled by Sri Vyasadeva. And some of them suggest that this book is a modern creation written by someone named Vopadeva. In order to refute such meaningless arguments, Sri Sridhara Svami points out that there is reference to the Bhagavatam in many of the oldest Puranas.
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<span class="link">[[Vanisource:SB 1.1.1|SB 1.1.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">That the Supreme Lord is all-perfect is confirmed in all sruti-mantras. It is said in the sruti-mantras that the all-perfect Lord threw a glance over matter and thus created all living beings. The living beings are parts and parcels of the Lord, and He impregnates the vast material creation with seeds of spiritual sparks, and thus the creative energies are set in motion to enact so many wonderful creations. An atheist may argue that God is no more expert than a watchmaker, but of course God is greater because He can create machines in duplicate male and female forms. The male and female forms of different types of machineries go on producing innumerable similar machines without God's further attention. If a man could manufacture such a set of machines that could produce other machines without his attention, then he could approach the intelligence of God. But that is not possible, for each machine has to be handled individually. Therefore, no one can create as well as God. Another name for God is asamaurdhva, which means that no one is equal to or greater than Him. Param satyam, or the Supreme Truth, is He who has no equal or superior. This is confirmed in the sruti-mantras. It is said that before the creation of the material universe there existed the Lord only, who is master of everyone. That Lord instructed Brahma in Vedic knowledge. That Lord has to be obeyed in all respects. Anyone who wants to get rid of the material entanglement must surrender unto Him. This is also confirmed in Bhagavad-gita.</p>
<p>Unless one surrenders unto the lotus feet of the Supreme Lord, it is certain that he will be bewildered. When an intelligent man surrenders unto the lotus feet of Krsna and knows completely that Krsna is the cause of all causes, as confirmed in Bhagavad-gita, then only can such an intelligent man become a mahatma, or great soul. But such a great soul is rarely seen. Only the mahatmas can understand that the Supreme Lord is the primeval cause of all creations. He is parama or ultimate truth because all other truths are relative to Him. He is omniscient. For Him, there is no illusion.</p>
<p>Some Mayavadi scholars argue that Srimad-Bhagavatam was not compiled by Sri Vyasadeva. And some of them suggest that this book is a modern creation written by someone named Vopadeva. In order to refute such meaningless arguments, Sri Sridhara Svami points out that there is reference to the Bhagavatam in many of the oldest Puranas. This first sloka of the Bhagavatam begins with the Gayatri mantra. There is reference to this in the Matsya Purana, which is the oldest Purana. In that Purana it is said about the Bhagavatam that in it there are many narrations of spiritual instructions, that it begins with the Gayatri mantra, and that it contains the history of Vrtrasura. Anyone who makes a gift of this great work on a full moon day attains to the highest perfection of life by returning to Godhead. There is reference to the Bhagavatam in other Puranas also, where it is clearly stated that this work was finished in twelve cantos, which include eighteen thousand slokas. In the Padma Purana also there is reference to the Bhagavatam in a conversation between Gautama and Maharaja Ambarisa. The king was advised therein to read regularly Srimad-Bhagavatam if he desired liberation from material bondage. Under the circumstances, there is no doubt about the authority of the Bhagavatam. Within the past five hundred years, many erudite scholars and acaryas like Jiva Gosvami, Sanatana Gosvami, Visvanatha Cakravarti, Vallabhacarya, and many other distinguished scholars even after the time of Lord Caitanya made elaborate commentaries on the Bhagavatam. And the serious student would do well to attempt to go through them to better relish the transcendental messages.</p>
<p>Srila Visvanatha Cakravarti Thakura specifically deals with the original and pure sex psychology (adi-rasa), devoid of all mundane inebriety. The whole material creation is moving under the principle of sex life. In modern civilization, sex life is the focal point for all activities. Wherever one turns his face, he sees sex life predominant. Therefore, sex life is not unreal. Its reality is experienced in the spiritual world. The material sex life is but a perverted reflection of the original fact. The original fact is in the Absolute Truth, and thus the Absolute Truth cannot be impersonal. It is not possible to be impersonal and contain pure sex life. Consequently, the impersonalist philosophers have given indirect impetus to the abominable mundane sex life because they have overstressed the impersonality of the ultimate truth. Consequently, man without information of the actual spiritual form of sex has accepted perverted material sex life as the all in all. There is a distinction between sex life in the diseased material condition and spiritual sex life.</p>
<p>This Srimad-Bhagavatam will gradually elevate the unbiased reader to the highest perfectional stage of transcendence. It will enable him to transcend the three modes of material activities: fruitive actions, speculative philosophy, and worship of functional deities as inculcated in Vedic verses.</p>
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