Sri Slokamrutam -4

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The mahätmas are under the shelter of Yogamäyä

2.42

mahätmänas tu mäà pärtha / daivéà prakåtim äçritäù

bhajanty ananya-manaso / jïätvä bhütädim avyayam

BG 9.13

tu—however; pärtha—O son of Påthä; mahä-ätmänaù—the great souls; äçritäù—

having taken shelter of; daivém—of the divine; prakåtim—nature; bhajanti—render

service, worship; mäm—Me; ananya-manasaù—with undeviating minds; jïätvä—

knowing Me;[to be] ädim—the origin; bhüta—of all beings; avyayam—and

inexhaustible.

O Pärtha, the mahätmäs, however, having taken shelter of My divine nature, know

Me to be the original and imperishable cause of all beings. They constantly engage

in My bhajana with their minds fixed exclusively on Me.

Vaiñëavas who constantly engage in bhajana are never separated from Kåñëa

2.43

satataà kértayanto mäà / yatantaç ca dåòha-vratäù

namasyantaç ca mäà bhaktyä / nitya-yuktä upäsate

BG 9.14

satatam—constantly; kértayantaù—glorifying; mäm—Me; yatantaù—fully

endeavoring; ca—also; dåòha-vratäù—with determined vows; namasyantaù—offering

obeisances; ca—and; mäm—before Me; bhaktyä—in devotion; nitya-yuktäù—

perpetually engaged, who are always united [with Me]; upäsate—worship Me.

Constantly chanting the glories of My names, qualities, form and pastimes,

endeavouring with determined vows, and offering praëämas with devotion, they

engage in My worship, remaining always united with Me.

A premi bhakta purifies the whole world

2.44

väg gadgadä dravate yasya cittaà

rudaty abhékñëaà hasati kvacic ca

vilajja udgäyati nåtyate ca

mad-bhakti-yukto bhuvanaà punäti

SB 11.14.24/Upad. 1 pt

väk—speech; gadgadä—choked up; dravate—melts; yasya—of whom; cittam—the

heart; rudati—cries; abhékñëam—again and again; hasati—laughs; kvacit—

sometimes; ca—also; vilajjaù—without shame; udgäyati—sings out loudly; nåtyate—

dances; ca—also; mat-bhakti-yuktaù—one fixed in devotional service to Me;

bhuvanam—the universe; punäti—purifies

My dear Uddhava! My devotee whose voice becomes choked up with prema,

whose heart softens and begins to flow with spiritual emotion, who cannot cease

from crying, who sometimes bursts into laughter, sometimes begins to sing very

loudly, abandoning all shyness, and sometimes dances, purifies not only himself but

the entire world.

A Vaiñëava is not the least charmed by materially opulent things

2.45

tvad-bhaktaù saritäà patià culukavat khadyotavad bhäskaraà

merum paçyati loñöravat kim aparaà bhümeù patià bhåtyävat

cintäratna-cayaà çilä-çakalavat kalpa-drumaà kañöavat

saàsäraà tåëa-räçivat kim aparaà dehaà nijaà bhäravat

Padyävalé 56 (Çré Sarvajïa)/MS 5 pt

tvad-bhaktaù—Your devotee; paçyati—sees; patim—the king; saritam—of rivers;

culukavat—like a handful of water; bhäskaram—the sun; khadyotavat—like a firefly;

merum—Mount Meru; loñöravat— like a clod of earth; kim aparam—still further;

patim bhümeù — an emperor; bhåtyavat — like a servant; cintäratna-cayam — a host

of desire jewels; çilä-çakalavat—like a heap of stones; kalpa-drumam—a desire tree;

kañöavat—like a piece of wood; saàsaram—the whole world; tåëa-räçivat—like a

heap of straw; kim aparam — what further?; deham nijam— his own body;

bhäravat—like a burden.

O Bhagavän! Your devotees consider the ocean to be like a handful of water, the

sun like a firefly, Mount Meru a clump of earth, the emperor of the world an

insignificant servant, a multitude of cintämaëi jewels simply pebbles, a valuable

kalpa-druma tree a mere stick, and the entire world a bunch of straw. What more can

be said? In separation from You, they consider their own bodies to be heavy burdens.

The twelve Mahäjanas know the real essence of dharma

2.46

svayambhür näradaù çambhuù kumäraù kapilo manuù

prahlädo janako bhéñmo balir vaiyäsakir vayam

dvädaçaite vijänémo dharmaà bhägavataà bhaöäù

guhyaà viçuddhaà durbodhaà yaà jïätvämåtam açnute

SB 6.3.20-21

svayambhüù—Lord Brahmä; näradaù—the great saint Närada; çambhuù—Lord Çiva;

kumäraù—the four Kumäras; kapilaù—Lord Kapila; manuù—Sväyambhuva Manu;

prahlädaù—Prahläda Mahäräja; janakaù—Janaka Mahäräja; bhéñmaù—Grandfather

Bhéñma; baliù—Bali Mahäräja; vaiyäsakiù—Çukadeva; vayam—we; dvädaça—

twelve; ete—these; vijänémaù—know; dharmam—the eternal essence of one’s

spiritual nature and function; bhägavatam—(which teach a person how) to love Çré

Rädhä-Kåñëa; bhaöäù—O my dear servants; guhyam—very confidential;

viçuddham—transcendental, not contaminated by the material modes of nature;

durbodham—not easily understood; yam—which; jïätvä—understanding;

amåtam—eternal life; açnute—he enjoys.

Lord Brahmä, Bhagavän Närada, Lord Çiva, the four Kumäras, Lord Kapila [the

son of Devahüti], Sväyambhuva Manu, Prahläda Mahäräja, Janaka Mahäräja,

Grandfather Bhéñma, Bali Mahäräja, Çukadeva Gosvämé and I myself know sanätana

dahrma . My dear servants, this eternal transcendental principle, which is known as

bhägavata-dharma, or pure devotion unto the Supreme Lord and love for Him, is

uncontaminated by the material modes of nature. It is very confidential and difficult

for ordinary human beings to understand, but if by chance one fortunately

understands it, he is immediately liberated, and attains eternal life.

One should follow the pure path outlined by the Mahäjanas

2.47

tarko ’pratiñöhaù çrutayo vibhinnä

näsäv åñir yasya mataà na bhinnam

dharmasya tattvaà nihitaà guhäyäà

mahäjano yena gataù sa panthäù

Mahäbhärata, Väna parva 313.117/ CC Mad 17.186, 25.57

tarkaù—argument; apratiñöhaù—not substantial; çrutayaù—Vedas; vibhinnäù—

various conclusions; na—not; asau—that; åñiù—great sage; yasya—whose; matam—

opinion; na—not; bhinnam—separate; tattvam—truth; dharmasya—of religious

principles; nihitam—placed; guhäyäm—in the heart of a realised person; mahäjanaù—

self-realised predecessors; yena—by which way; gataù—acted; saù—that;

panthäù—the path.

Dry arguments are inconclusive, the Vedas give varying conclusions and one is

not considered a sage unless one’s philosophical conception is different from others.

The confidential truth of dharma lies in the heart of an unadulterated, self-realised

devotee. Thus one should accept only the pure path the mahäjanas advocate.

The three grades of pure devotees

2.48

atra bhakta-siddhäs trividhäù | präpta-bhagavat-pärñada-dehä

nirdhüta-kañäyä mürcchita kañäyäç ca yathä çré-näradädayaù çréçukädayaù

präg-janma-gata-näradädayaç ca

Bhakti Sandarbha 187/ BRSB p.34/GKH (P)

The devotees of the Lord are of three kinds: 1. Those who have attained perfected

spiritual bodies as eternal associates of the Lord (bhagavat-pärñada-deha-präpta); 2.

Those who, although still in a material body, have no trace of material desires or

impressions within their hearts (nirdhüta-kañäya); and 3. Those in whose hearts

there is still a trace of material desires in the mode of goodness (mürcchhita-kañäya).

Sri Närada is an example of the first kind of devotee, Sri Çukadeva of the second

kind and Sri Närada in his previous birth as the son of a maidservant, of the third.

Devotion is superior to any other consideration

2.49

viñëu-bhakti-vihénä ye caëòäläù parikértitäù

caëòälä api te çreñöhä hari-bhakti-paräyaëäù

Bhakti San. 100/GKH (P)

“O King, a dog-eater that is a devotee of Lord Viñëu is greater than a brähmaëa. A

brähmaëa that has no devotion for Lord Viñëu is lower than a dog-eater (who has bhakti).”

A caëòäla who becomes a devotee is superior to a non-devotee sannyäsé

2.50

çvapaco ‘pi mahépäla viñëu-bhakto dvijädhikaù

viñëu-bhakti-vihéno yo yatiç ca çvapacädhikaù

Näradiya Puräëa/HBV 10.87/Bhakti San. 100/JD ch. 6/GKH (P)

O king, if a candala (dog-eater) embraces the path of pure devotion to the

Supreme Lord Viñëu, he is superior to a brähmaëa. On the other hand, if a sannyäsé

is not a devotee of Lord Viñëu then he is more degraded than a caëòäla.

Brahmacärés must be under the guidance of Guru and dedicate everything to him

2.51

brahmacäré guru-kule / vasan dänto guror hitam

äcaran däsavan néco / gurau sudåòha-sauhådaù

SB 7.12.1

[çré-näradaù uväca—Çré Närada Muni said]; brahmacäré— one who practices

realization of brahma; däntaù—who is sense-controlled; vasan—residing; gurukule—

at the äçrama of the Guru; äcaran—acting; guroù hitam—only for the benefit

of the Guru (not for one’s personal benefit); däsa-vat—like a humble servant;

nécaù—submissive, obedient; gurau—unto the spiritual master; su-dåòha—firmly;

sauhådaù—in friendship or good will.

Närada Muni said, A student should practice completely controlling his senses.

He should be submissive and should have an attitude of firm friendship for the

spiritual master. With an unwavering vow, the brahmacäré should live at the Gurukula,

only for the benefit of the Guru.

The servant of My servants is My real devotee

2.52

ye me bhakta-janäù pärtha

na me bhaktäç ca te janäù

mad-bhaktänäà ca ye bhaktäs

te me bhaktatamä matäù

Ädi Purana/CC Mad 11.28/Laghu-bhäg. 2.6/BRSB p. 94

ye—those who; me—My; bhakta-janäù—devotees; pärtha—O Pärtha; na—not; me—

My; bhaktäù—devotees; ca—but; te—those; janäù—persons; mat-bhaktänäm—of My

devotees; ca—certainly; ye—those who; bhaktäù—devotees; te—such persons; me—

My; bhaktatamäù—most advanced devotees; matäù—that is My opinion.

[Lord Kåñëa told Arjuna:] “Those who consider themselves My direct devotees are

actually not My devotees, but those who see themselves as the devotees of My

associates are factually My devotees.”

Servants of My servants are sure to attain perfection

2.53

siddhir bhavati vä neti / saàçayo ‘cyuta-sevinäm

niùsaàçayo ‘stu tad-bhakta- / paricaryä-ratätmanäm

Varäha Puräëa/ Çäëòilya-småti/CB Antya 3.486/KGH (P)

The servants of the infallible Bhagavän may or may not attain perfection. There

is some doubt. But for the servants of the Lord’s devotees there is no doubt.

Without My saintly devotees I cannot be happy

2.54

näham ätmänam äçäse

mad-bhaktaiù sädhubhir vinä

çriyam ätyantikéà väpi

yeñäà gatir ahaà parä

SB 9.4.64/Båhad Bhägavtämåtam 1.3.77

na—not; aham—I; ätmänam—Myself; äçäse—hold in high regard; mat-bhaktaiù—

My devotees; sädhubhiù—the saintly persons; vinä—without; çriyam—the goddess

Lakñmé and the opulences she provides; ätyantikém—ultimate; vä—or; api—even;

yeñäm—for which (devotees); gatiù—the destination; aham—I; parä—final.

“Without saintly devotees for whom I am the only destination, I do not desire to

enjoy My transcendental bliss or My supreme opulences.”

One should imbibe the proper mood towards a Vaiñëva

2.55

Ei-Bära Karuëä Kara, Çréla Narottama däsa Öhäkura (SGG p. 27)

ei-bära karuëä kara vaiñëava gosäi

patita-pävana tomä vine keha näi (1)

Vaiñëava Gosäi, please give me your mercy this time! You are patita-pävana,

purifier of the fallen. There is no one except you to save us!

kähära nikaöe gele päpa düre jäya

emana dayäla prabhu keba kathä päya? (2)

All sins go away in your association. Where shall we find a master as merciful you?

gaìgära paraça haile paçcäte pävana

darçane pavitra kara – ei tomära guëa (3)

After touching the Gaìgä one becomes purified, but your quality is such that just

the sight of you purifies one of his sins!

hari-sthäne aparädhe täre harinäma

tomä sthäne aparädhe nahika eòäna (4)

Offenses committed at the lotus feet of Çré Hari are absolved by harinäma. But for

offenses against you there is absolutely no means of deliverance!

tomära hådaye sadä govinda viçräma

govinda kahena, ‘mama vaiñëava paräëa’ (5)

Çré Govinda is always resting in your heart. Thus, Çré Govinda says, “The

Vaiñëavas are My life and soul!”

prati-janme kari äçä caraëera dhüli

narottame kara dayä äpanära bali’ (6)

Narottama däsa prays, “In every birth I am hoping for the dust of your lotus feet.

Please be compassionate to me, considering me your own.”

Thus ends the 2nd chapter – Vaiñëava tattva

One should imbibe the proper mood towards a Vaiñëva

2.55

Ei-Bära Karuëä Kara, Çréla Narottama däsa Öhäkura (SGG p. 27)

ei-bära karuëä kara vaiñëava gosäi

patita-pävana tomä vine keha näi (1)

Vaiñëava Gosäi, please give me your mercy this time! You are patita-pävana,

purifier of the fallen. There is no one except you to save us!

kähära nikaöe gele päpa düre jäya

emana dayäla prabhu keba kathä päya? (2)

All sins go away in your association. Where shall we find a master as merciful you?

gaìgära paraça haile paçcäte pävana

darçane pavitra kara – ei tomära guëa (3)

After touching the Gaìgä one becomes purified, but your quality is such that just

the sight of you purifies one of his sins!

hari-sthäne aparädhe täre harinäma

tomä sthäne aparädhe nahika eòäna (4)

Offenses committed at the lotus feet of Çré Hari are absolved by harinäma. But for

offenses against you there is absolutely no means of deliverance!

tomära hådaye sadä govinda viçräma

govinda kahena, ‘mama vaiñëava paräëa’ (5)

Çré Govinda is always resting in your heart. Thus, Çré Govinda says, “The

Vaiñëavas are My life and soul!”

prati-janme kari äçä caraëera dhüli

narottame kara dayä äpanära bali’ (6)

Narottama däsa prays, “In every birth I am hoping for the dust of your lotus feet.

Please be compassionate to me, considering me your own.”

Thus ends the 2nd chapter – Vaiñëava tattva

cause beyond Him. It is He only who first imparted the Vedic knowledge unto the

heart of Brahmäjé, the original living being. By Him even the great sages and

demigods are placed into illusion, as one is bewildered by the illusory representations

of water seen in fire, or land seen on water. Only because of Him do the material

universes, temporarily manifested by the reactions of the three modes of nature,

appear factual, although they are unreal. I therefore meditate upon Him, Lord Çré

Kåñëa, who is eternally existent in His transcendental abode, which is forever free

from the illusory representations of the material world. I meditate upon Them

(Rädhä-Kåñëa), for They are the Absolute Truth.

Bhägavatam is the Best Among all Revealed Scriptures

3.2

dharmaù projjhita-kaitavo ’tra paramo nirmatsaräëäà satäà

vedyaà västavam atra vastu çivadaà täpa-trayonmülanam

çrémad-bhägavate mahä-muni-kåte kià vä parair éçvaraù

sadyo hådy avarudhyate ’tra kåtibhiù çuçrüñubhis tat-kñaëät

SB 1.1.2

dharmaù—religiosity; projjhita—completely rejected; kaitavaù—covered by fruitive

intention; atra—herein; paramaù—the highest; nirmatsaräëäm—of the onehundred-

percent pure in heart; satäm—devotees; vedyam—understandable;

västavam—factual; atra—herein; vastu—substance; çivadam—well-being; täpatraya—

threefold miseries; unmülanam—causing uprooting of; çrémat—beautiful;

bhägavate—the Bhägavata Puräëa; mahä-muni—the great sage (Vyäsadeva); kåte—

having compiled; kim—what is; vä—the need; paraiù—others; éçvaraù—the

Supreme Lord; sadyaù—at once; hådi—within the heart; avarudhyate—become

compact; atra—herein; kåtibhiù—by the pious men; çuçrüñubhiù—by culture; tatkñaëät—

without delay.

Completely rejecting all religious activities which are materially motivated, this

Bhägavata Puräëa propounds the highest truth, which is understandable by those

devotees who are fully pure in heart. The highest truth is reality distinguished from

illusion for the welfare of all. Such truth uproots the threefold miseries. This

beautiful Bhägavatam, compiled by the great sage Vyäsadeva [in his maturity], is

sufficient in itself for God realisation. What is the need of any other scripture? As

soon as one attentively and submissively hears the message of Bhägavatam, by this

culture of knowledge the Supreme Lord is established within his heart.

3.3

nigama-kalpa-taror galitaà phalaà

çuka-mukhäd amåta-drava-saàyutam

pibata bhägavataà rasam älayaà

muhur aho rasikä bhuvi bhävukäù

SB 1.1.3

nigama—the Vedic literatures; kalpa-taroù—the desire tree; galitam—fully matured;

phalam—fruit; çuka—Çréla Çukadeva Gosvämé; mukhät—from the lips of; amåta—

nectar; drava—semisolid and soft and therefore easily swallowable; saàyutam—

perfect in all respects; pibata—do relish it; bhägavatam—the book dealing in the

science of the eternal relation with the Lord; rasam—juice (that which is relishable);

älayam—until liberation, or even in a liberated condition; muhuù—repeatedly;

aho—O; rasikäù—those who are full in the knowledge of mellows; bhuvi—on the

earth; bhävukäù—expert and thoughtful.

O expert and thoughtful men, relish Çrémad-Bhägavatam, the mature fruit of the

desire tree of Vedic literatures. It emanated from the lips of Çré Çukadeva Gosvämé.

Therefore this fruit has become even more tasteful, although its nectarean juice was

already relishable for all, including liberated souls.

3.4

ädi-madhyävasäneñu vairägyäkhyäna-saàyutam

hari-lélä-kathä-vrätä-måtänandita-sat-suram

sarva-vedänta-säraà yad brahmätmaikatva-lakñaëam

vastv advitéyaà tan-niñöhaà kaivalyaika-prayojanam

SB 12.13.11-12

ädi—in the beginning; madhya—the middle; avasäneñu—and the end; vairägya—

concerning renunciation of material things; äkhyäna—with narrations; saàyutam—

full; hari-lélä—of the pastimes of Lord Hari; kathä-vräta—of the many discussions;

amåta—by the nectar; änandita—in which are made ecstatic; sat-suram—the saintly

devotees and demigods; sarva-vedänta—of all the Vedänta; säram—the essence;

yat—which; brahma—the Absolute Truth; ätma-ekatva—in terms of nondifference

from the spirit soul; lakñaëam—characterized; vastu—the reality; advitéyam—one

without a second; tat-niñöham—having that as its prime subject matter; kaivalya—

exclusive devotional service; eka—the only; prayojanam—ultimate goal.

From beginning to end, the Çrémad-Bhägavatam is full of narrations that

encourage renunciation of material life, as well as nectarean accounts of Lord Hari’s

transcendental pastimes, which give ecstasy to the saintly devotees and demigods.

This Bhägavatam is the essence of all Vedänta philosophy because its subject matter

is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate

reality, one without a second. The goal of this literature is exclusive devotional

service unto that Supreme Truth.

3.5

anarthopaçamaà säkñäd / bhakti-yogam adhokñaje

lokasyäjänato vidväàç / cakre sätvata-saàhitäm

anartha—things which are superfluous; upaçamam—mitigation; säkñät—directly;

bhakti-yogam—the linking process of devotional service; adhokñaje—unto the

Transcendence; lokasya—of the general mass of men; ajänataù—those who are

unaware of; vidvän—the supremely learned; cakre—compiled; sätvata—in relation

with the Supreme Truth; saàhitäm—Vedic literature.

The material miseries of the living entity, which are superfluous to him, can be

directly mitigated by the linking process of devotional service. But the mass of

people do not know this, and therefore the learned Vyäsadeva compiled this Vedic

literature, which is in relation to the Supreme Truth.

Simply by giving aural reception to the Bhägavatam, bhakti sprouts up

3.6

yasyäà vai çrüyamäëäyäà / kåñëe parama-püruñe

bhaktir utpadyate puàsaù / çoka-moha-bhayäpahä

SB 1.7.7

yasyäm—this Vedic literature; vai—certainly; çrüyamäëäyäm—simply by giving

aural reception; kåñëe—unto Lord Kåñëa; parama—Supreme; püruñe—Enjoyer;

bhaktiù—feelings of devotional service; utpadyate—sprout up; puàsaù—of the

living being; çoka—lamentation; moha—illusion; bhaya—fearfulness; apahä—that

which extinguishes.

Simply by giving aural reception to this Vedic literature [Çrémad-Bhägavatam], the

feeling for loving devotional service to Lord Kåñëa, the Supreme Enjoyer, sprouts up

at once to extinguish the fire of lamentation, illusion and fearfulness.

3.7

çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaà

yasmin päramahaàsyam ekam amalaà jïänaà paraà géyate

tatra jïäna-viräga-bhakti-sahitaà naiñkarmyam äviskåtaà

tac chåëvan su-paöhan vicäraëa-paro bhaktyä vimucyen naraù

SB 12.13.18

çrémat-bhägavatam—Çrémad Bhägavatam; puräëam—the Puräëa; amalam—

perfectly pure; yat—which; vaiñëavänäm—to the Vaiñëavas; priyam—most dear;

yasmin—in which; päramahaàsyam—attainable by the topmost devotees; ekam—

exclusive; amalam—perfectly pure; jïänam—knowledge; param—supreme; géyate—

is sung; tatra—there; jïäna-viräga-bhakti-sahitam—together with knowledge,

renunciation and devotion; naiñkarmyam—freedom from all material work;

äviñkåtam—is revealed; tat—that; çåëvan—hearing; su-paöhan—properly chanting;

vicäraëa-paraù—who is serious about understanding; bhaktyä—with devotion;

vimucyet—becomes totally liberated; naraù—a person.

Çrémad-Bhägavatam is the spotless Puräëa. It is most dear to the Vaiñëavas

because it describes the pure and supreme knowledge of the paramahaàsas. This

Bhägavatam reveals the means for becoming free from all material bondfage,

together with the processes of transcendental knowledge, renunciation and

devotion. Anyone who seriously tries to understand Çrémad-Bhägavatam, who

properly hears and chants it with devotion, becomes completely liberated.

3.8

artho ’yaà brahma-süträëäà / bhäratärtha-vinirëayaù

gäyatré-bhäñya-rüpo ’sau / vedärtha-paribåàhitaù

Garuda Purana/CC Mad 25.143/Biog. p. 85

arthaù ayam—this is the meaning; brahma-süträëäm—of the aphorisms of the

Vedänta-sütra; bhärata-artha-vinirëayaù—the ascertainment of the Mahäbhärata;

gäyatré-bhäñya-rüpaù—the purport of Brahma-gäyatré; asau—that; veda-arthaparibåàhitaù—

expanded by the meanings of all the Vedas;

The meaning of the Vedänta-sütra is present in Çrémad-Bhägavatam. The full

purport of the Mahäbhärata is also there. The commentary of the Brahma-gäyatré is

also there, fully expanded with all Vedic knowledge. The Bhägavatam is the essence

and explanation of all the Vedas.

3.9

sarva-vedänta-säraà hi / çrémad-bhägavatam iñyate

tad-rasämåta-tåptasyä / nänyatra syäd ratiù kvacit

SB 12.13.15/Mad 25.146/BRSB p.93/Biog.p. 85

sarva-vedänta-säram—the best part of all the Vedänta; hi—certainly; çrémadbhägavatam—

the great literature about Bhagavän; iñyate—is accepted; tat-rasaamåta—

by the transcendental mellow derived from that great literature; tåptasya—

of one who is satisfied; na—never; anyatra—anywhere else; syät—is; ratiù—

attraction; kvacit—at any time.

Çrémad-Bhägavatam is accepted as the essence of all Vedic literature and Vedänta

philosophy. Whoever tastes the transcendental mellow of Çrémad-Bhägavatam is

never attracted to any other literature.

3.10

kåñëe sva-dhämopagate / dharma-jïänädibhiù saha

kalau nañöa-dåçäm eña / puräëärko ’dhunoditaù

SB 1.3.43

kåñëe—in Kåñëa’s; sva-dhäma—own abode; upagate—having returned; dharma—

religion; jïäna—knowledge; ädibhiù—combined together; saha—along with;

kalau—in the Kali-yuga; nañöa-dåçäm—of persons who have lost their sight; eñaù—

all these; puräëa-arkaù—the Puräëa which is brilliant like the sun; adhunä—just

now; uditaù—has arisen.

This Bhägavata Puräëa is as brilliant as the sun, and it has arisen just after the

departure of Lord Kåñëa to His own abode, accompanied by religion, knowledge, etc.

Persons who have lost their vision due to the dense darkness of ignorance in the age

of Kali shall get light from it.

3.11

‘kåñëa-bhakti-rasa-svarüpa’ çré-bhägavata

täte veda-çästra haite parama mahattva

CC Mad 25.150/GKH 2.2

kåñëa-bhakti—of devotional service to Kåñëa; rasa—of the transcendental mellow;

svarüpa—the very form; çré-bhägavata—Çrémad-Bhägavatam; täte—therefore; vedaçästra—

the Vedic literature; haite—than; parama mahattva—has greater utility and value.

Çrémad-Bhägavatam is the very form of kåñëa-bhakti-rasa. It gives direct

information of the mellows derived from service to Kåñëa. Therefore Çrémad-

Bhägavatam is above all other Vedic literatures.

3.12

cäri-veda-upaniñade yata kichu haya

tära artha laïä vyäsa karilä saïcaya

CC Mad 25.98/GKH 2.9

cäri-veda—the four divisions of the Vedas (Säma, Yajur, Åg and Atharva);

upaniñade—and in the 108 Upaniñads; yata—whatever; kichu haya—is there; tära

artha—the meanings of those Vedic literatures; laïä—taking together; vyäsa—

Vyäsadeva; karilä saïcaya—collected.

Vyäsadeva collected whatever Vedic conclusions were in the four Vedas and 108

Upaniñads and placed them in the aphorisms of the Vedänta-sütra.

3.13

yei sütre yei åk—viñaya-vacana

bhägavate sei åk çloke nibandhana

CC Mad 25.99/GKH 2.9

yei sütre—in the aphorisms of the Vedänta-sütra; yei—whatever; åk—Vedic

mantras; viñaya-vacana—subject matter to be explained; bhägavate—in Çrémad-

Bhägavatam; sei åk—those same Vedic mantras; çloke—in eighteen thousand verses;

nibandhana—compiling.

In the Vedänta-sütra, the purport of all Vedic knowledge is explained, and in

Çrémad-Bhägavatam the same purport has been explained in eighteen thousand verses.

Each çloka of the Bhägavatam has various levels of meanings

3.14

kåñëa-tulya bhägavata – vibhu, sarväçraya

prati-çloke prati-akñare nänä artha kaya

CC Mad 24.318

kåñëa-tulya bhägavata—Çrémad-Bhägavatam is identical with Kåñëa; vibhu—the

supreme; sarva-äçraya—the origin of everything, or that which controls everything;

prati-çloke—in every çloka; prati-akñare—in every syllable; nänä artha kaya—there

are varieties of imports.

Çrémad Bhägavatam is as great as Kåñëa, the supreme Lord and shelter of

everything. In each and every çloka of the Bhägavatam and in each and every

syllable, there are various levels of meanings.

Çrémad Bhägavatam is full of Kåñëa prema

3.15

premamaya bhägavata çré-kåñëera aìga

tahate kahena yata gopya kåñëa-raìga

CB Antya 3.516

Çrémad Bhägavatam is full of kåñëa-prema. It is Çré Kåñëa’s body. Within it Kåñëa’s

most confidential pastimes with the gopés are described.

The Bhägavatm must be heard from a realised Vaiñëava

3.16

yäha, bhägavata paòa vaiñëavera sthäne

ekänta äçraya kara caitanya-caraëe

Çré Svarüpa Dämodara’s diary/CC Antya 5.131/GKH 2.28

yäha—just go; bhägavata—Çrémad-Bhägavatam; paòa— read, study; vaiñëavera

sthäne—from a self-realised Vaiñëava; ekänta äçraya kara—fully surrendered;

caitanya-caraëe—at the lotus feet of Çré Caitanya Mahäprabhu.

Go, study Çrémad-Bhägavatam in the association of a Vaiñëava and take exclusive

shelter at the lotus feet of Çré Caitanya.

[an alternative reading:] Çré Svarüpa Dämodara’s highest instruction to all the jévas

is: “If you want to understand Çrémad-Bhägavatam, you must approach a

paramahaàsa Vaiñëava who is exclusively surrendered at the lotus feet of Çré

Caitanyacandra. The sole asset of such Vañëavas is the import of the Bhägavatam as

presented by Çré Caitanya Mahäprabhu.”

One should hear the book Bhägavata from the person Bhägavata

3.17

eka bhägavata baòa—bhägavata-çästra

ära bhägavata—bhakta bhakti-rasa-pätra

dui bhägavata dvärä diyä bhakti-rasa

täìhära hådaye täìra preme haya vaça

CC Ädi 1.99-100

eka—one; bhägavata—in relation to the Supreme Lord; baòa—great; bhägavataçästra—

Çrémad-Bhägavatam; ära—the other; bhägavata—in relation to the

Supreme Lord; bhakta—pure devotee; bhakti-rasa—of the mellow of devotion;

pätra—the recipient; dui—two; bhägavata—the bhägavatas; dvärä—by; diyä—

giving; bhakti-rasa—devotional inspiration; täìhära—of His devotee; hådaye—in

the heart; täìra—his; preme—by the love; haya—becomes; vaça—under control.

One of the bhägavatas is the great scripture Çrémad-Bhägavatam, and the other is

the pure devotee absorbed in the mellows of loving devotion. Through the actions of

these two the Lord instills the mellows of transcendental loving service into the

heart of a living being, and thus the Lord, in the heart of His devotee, comes under

the control of his love.

One should not hear Bhägavatam from a non-Vaiñëava

3.18

avaiñëava-mukhodgérëaà / pütaà hari-kathämåtam

çravaëaà naiva kartavyaà / sarpocchiñöaà yathä payaù

Padma Puräëa/HBV/GKH 2.39

avaiñëava—of a nondevotee; mukha-udgérëam—coming out of the mouth; pütam—

the pure; hari—of Hari; kathä-amåtam—the nectarean topics; çravaëam—hearing;

na—not; eva—certainly; kartavyam—to be done; sarpa—of a snake; ucchiñöam—the

remnants; yathä—as; payaù—milk.

One should not hear anything about Kåñëa from a non-Vaiñëava. Milk touched by

the lips of a serpent has poisonous effects; similarly, talks about Kåñëa given by a

non-Vaiñëava are also poisonous.

One must serve both the book Bhägavata and the person Bhägavata

3.19

nañöa-präyeñv abhadreñu / nityaà bhägavata-sevayä

bhagavaty uttama-çloke / bhaktir bhavati naiñöhiké

SB 1.2.18/BR 5.2

nañöa—destroyed; präyeñu—almost to nil; abhadreñu—all that is inauspicious;

nityam—regularly; bhägavata—Çrémad-Bhägavatam, or the pure devotee; sevayä—

by serving; bhagavati—unto the Personality of Godhead; uttama—transcendental;

çloke—prayers; bhaktiù—loving service; bhavati—comes into being; naiñöhiké—

irrevocable.

By regular hearing the Bhägavatam and by rendering service to the pure devotee,

all that is troublesome to the heart is almost completely destroyed, and loving service

unto the Personality of Godhead, who is praised with transcendental songs, is

established as an irrevocable fact.

Hearing Bhägavatam cleanses the heart

3.20

praviñöaù karëa-randhreëa / svänäà bhäva-saroruham

dhunoti çamalaà kåñëaù / salilasya yathä çarat

SB 2.8.5

praviñöaù—thus being entered; karëa-randhreëa—through the holes of the ears;

svänäm—according to one’s liberated position; bhäva—constitutional relationship;

saraù-ruham—the lotus flower; dhunoti—cleanses; çamalam—material qualities;

kåñëaù—Lord Kåñëa; salilasya—of the reservoir of waters; yathä—as it were; çarat—

the autumn season.

The sound incarnation of Lord Kåñëa the Supreme Soul [i.e. Çrémad-Bhägavatam],

enters into the heart of a self-realised devotee, sits on the lotus flower of his loving

relationship, and thus cleanses the dust of material association, such as lust, anger and

hankering. Thus it acts like autumnal rains upon pools of muddy water.

Vyäsadeva may or may not know the Bhägavatam

3.21

ahaà vedmi çuko vetti / vyäso vetti na vetti vä

bhaktyä bhägavataà grähyaà / na buddhyä na ca öékayä

CC Mad 24.313/GKH 2.27

aham—I (Lord Çiva); vedmi—know; çukaù—Çukadeva Gosvämé; vetti—knows;

vyäsaù—Vyäsadeva; vetti—knows; na vetti vä—or may not know; bhaktyä—by

devotional service (executed in nine different processes); bhägavatam—the

Bhägavata Puräëa; grähyam—to be accepted; na—not; buddhyä—by so-called

intelligence or experimental knowledge; na—nor; ca—also; öékayä—by imaginary

commentary.

[Lord Çiva said:] I know and Çukadeva knows the meaning of Çrémad-Bhägavatam,

whereas Vyäsadeva may or may not know it. The Çrémad-Bhägavatam can only be

known through bhakti, not by mundane intelligence or by reading many commentaries.

The dry pholosophisers cannot have a taste for hari-kathä

3.22

mémäàsä-rajasä malémasa-dåçäà tävan na dhér éçvare

garvodarka-kukarkaça-dhiyäà düre ‘pi vartä hareù

jänanto ‘pi na jänate çruti-mukhaà çré-raìgi-saìgäd åte

su-sväduà pariveçayanty api rasaà gurvé na darvé spåçet

Padyävalé 57 (Çré Mädhava Sarasvaté)/MS 5 pt

mémäàsä—of the karma-mémäàsä philosophy; rajasä—by the dust; malémasa—

dirtied; dåçäm—whose eyes; tävat—then; na—not; dhéù—the consciousness;

éçvare—on the Supreme Personality of Godhead; garva—of pride; udarka—the

conclusion; ku—bad; tarka—logic; karkaça—hard; dhiyäm—whose minds; düre—

far away; api—also; vartä—the topics; hareù—of Lord Kåñëa; jänantaù—

understanding; api—although; na—do not; jänate—understand; çruti-mukham—

the Vedas; çré-raìgi—of Lord Kåñëa, who enjoys pastimes with the goddess of

fortune; saìgät—of the contact; åte—bereft; su—very; svädum—sweet;

pariveçayanti—distributing; api—even; rasam—nectar; gurvé—a great ladle; na—

not; darvé—their own spoon; spåçet—touches.

They whose eyes are blinded by the dust of the Karma-mémäàsä philosophy

cannot fix their hearts on Çré Bhagavän. They whose intelligence has become stifled

by fallacious arguments whose ultimate end is but pride, have no interest in hearing

hari-kathä. Even learned scholars of the Vedas who are devoid of attachment to Çré

Kåñëa, are unable to know the actual conclusion of the Vedas. They are exactly like

long-handled spoons which serve out delicious food but are unable to taste it.

If one hears the commentary of Çaìkaräcärya, everything is spoiled

3.23

jévera nistära lägi’ sütra kaila vyäsa

mäyävädi-bhäñya çunile haya sarva-näça

CC Mad 25.99/GKH 2.14

jévera—of the living entities; nistära—deliverance; lägi’—for the matter of; sütra—

the Vedänta-sütra; kaila—made; vyäsa—Çréla Vyäsadeva; mäyävädi—of the

impersonalists; bhäñya—commentary; çunile—if hearing; haya—becomes; sarvanäça—

all destruction.

Çréla Vyäsadeva presented the Vedänta philosophy for the deliverance of

conditioned souls, but if one hears the commentary of Çaìkaräcärya, everything is

spoiled

bhägavata je na mäne se yavana sama

tära çastra ache janme janme prabhu yama

Caitanya Bhägavata, Ädi 2.39

Whoever has no regard for Çrémad Bhägavatam is the same as a yavana, an

untouchable heathen. He will be punished birth after birth by Lord Yamaräja.

Talks bereft of Hari-kathä are like a place of pilgrimage for crows

3.25

na yad vacaç citra-padaà harer yaço

jagat-pavitraà pragåëéta karhicit

tad väyasaà tértham uçanti mänasä

na yatra haàsä niramanty uçik-kñayäù

SB 1.5.10

na—not; yat—that; vacaù—vocabulary; citra-padam—decorative; hareù—of the

Lord; yaçaù—glories; jagat—universe; pavitram—sanctified; pragåëéta—described;

karhicit—hardly; tat—that; väyasam—crows; tértham—place of pilgrimage; uçanti—

think; mänasäù—saintly persons; na—not; yatra—where; haàsäù—all-perfect

beings; niramanti—take pleasure; uçik-kñayäù—those who reside in the

transcendental abode.

Those words which do not describe the glories and pastimes of Çré Kåñëa, who

alone can sanctify the atmosphere of the whole universe, are considered by saintly

persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons

are inhabitants of the transcendental abode, they do not derive any pleasure there.

Talks which describe Kåñëa’s pastimes create a spiritual revolution

3.26

tad-väg-visargo janatägha-viplavo

yasmin prati-çlokam abaddhavaty api

nämäny anantasya yaço ’ìkitäni yat

çåëvanti gäyanti gåëanti sädhavaù

SB 1.5.11

tat—that; väk—vocabulary; visargaù—creation; janatä—the people in general;

agha—sins; viplavaù—revolutionary; yasmin—in which; prati-çlokam—each and

every stanza; abaddhavati—irregularly composed; api—in spite of; nämäni—

transcendental names, etc.; anantasya—of the unlimited Lord; yaçaù—glories;

aìkitäni—depicted; yat—what; çåëvanti—do hear; gäyanti—do sing; gåëanti—do

accept; sädhavaù—the purified men who are honest.

On the other hand, that literature which is full of descriptions of the

transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited

Supreme Lord is a different creation, full of transcendental words directed toward

bringing about a revolution in the impious lives of this world’s misdirected

civilization. Such transcendental literatures, even though imperfectly composed, are

heard, sung and accepted by purified men who are thoroughly honest. [Çréla BV

Swami Prabhupäda has cited this çloka in his preface to every volume of the Çrémad

Bhägavatam]

Offer praëäma to the person bhägavata before reciting the book bhägavata

3.27

näräyaëaà namaskåtya / naraà caiva narottamam

devéà sarasvatéà vyäsaà / tato jayam udérayet

SB 1.2.4

näräyaëam—the Personality of Godhead; namaù-kåtya—after offering respectful

obeisances; naram ca eva—and Näräyaëa Åñi; nara-uttamam—the supermost human

being; devém—the goddess; sarasvatém—the goddess of learning; vyäsam—

Vyäsadeva; tataù—thereafter; jayam—all that is meant for conquering; udérayet—be

announced.

Before reciting this Çrémad-Bhägavatam, which is the very means of conquest, one

should offer respectful obeisances unto the Personality of Godhead, Näräyaëa, unto

Nara-näräyaëa Åñi, the supermost human being, unto mother Sarasvaté, the goddess

of learning, and unto Çréla Vyäsadeva, the author.

The benefits of hearing and studying Bhägavatam

3.28

vaiñëaväni tu çästräëé ye çåëvanti paöhanti ca

dhanyäs te mänavä loke tesäà kåñëaù prasédati

vaiñëaväni tu çästräëé ye ‘rcayanti gåhe naräù

sarva-päpa-vinirmuktä bhavanti sura-vanditäù

Skända Puräëa/BRS 1.2.207-8/BRSB p. 93

The Vaiñëava çästras like Çrémad-Bhägavatam, Çrémad Bhagavad-Gétä and so on,

propound ananya-bhakti or exclusive devotion unto Çré Kåñëa. Those who keep such

scriptures in their homes and worship them with great respect are freed from all sins.

Even the devatäs offer prayers to such persons. Those who hear these scriptures from

the mouths of pure devotees and who regularly study them on their own are truly

blessed in this world, for Çré Kåñëa becomes pleased with them.

The prelude to Catuù Çloké Bhägavatam: Transcendental knowledge about Me

is scientific and yet full of mysteries

3.29

jïänaà parama-guhyaà me

yad vijïäna-samanvitam

sa-rahasyaà tad-aìgaà ca

gåhäëa gaditaà mayä

SB 2.9.31/CC Ädi 1.51/JD Ch. 9

jïänam—knowledge; parama—extremely; guhyam—confidential; me—of Me; yat—

which; vijïäna—realisation; samanvitam—fully endowed with; sa-rahasyam—along

with mystery; tat—of that; aìgam—supplementary parts; ca—and; gåhäëa—just try

to take up; gaditam—explained; mayä—by Me.

(Lord Kåñëa to Brahmä:) “Please hear attentively what I shall speak to you, for

transcendental knowledge about Me is not only scientific but also full of mysteries.”

One can know Kåñëa only by His causeless mercy

3.30

yävän ahaà yathä-bhävo

yad-rüpa-guëa-karmakaù

tathaiva tattva-vijïänam

astu te mad-anugrahät

SB 2.9.32/CC Ädi 1.52

yävän—as I am in My eternal form; aham—I; yathä—in whichever manner; bhävaù—

transcendental existence; yat—whatever; rüpa—various forms and colors; guëa—

qualities; karmakaù—activities; tathä eva—exactly so; tattva-vijïänam—factual

realisation; astu—let there be; te—your; mat—My; anugrahät—by causeless mercy.

“By My causeless mercy, be enlightened in truth about My personality,

manifestations, qualities and pastimes.”

~ Catuù Çloké Bhägavatam ~

3.31

aham eväsam evägre / nänyad yat sad-asat param

paçcäd ahaà yad etac ca / yo ’vaçiñyeta so ’smy aham

SB 2.9.33/CC Ädi 1.53/BR 2.28

aham—I, the Personality of Godhead; eva—certainly; äsam—existed; eva—only;

agre—before the creation; na—never; anyat—anything else; yat—all those; sat—

the effect; asat—the cause; param—the supreme; paçcät—at the end; aham—I, the

Personality of Godhead; yat—all these; etat—creation; ca—also; yaù—everything;

avaçiñyeta—remains; saù—that; asmi—I am; aham—I, the Personality of Godhead.

Before the creation of this world, only I existed. The gross and the subtle, up to

the indefinable Brahman – in other words the cause (sat) and the effect (asat) –

did not exist. Nothing other than I existed. What is manifested in the form of

creation is also I, after creation it is also I, and after annihilation only I will remain.

3.32

åte ’rthaà yat pratéyeta / na pratéyeta cätmani

tad vidyäd ätmano mäyäà / yathäbhäso yathä tamaù

SB 2.9.34/CC Ädi 1.54/BR 2.29

åte—without; artham—value; yat—that which; pratéyeta—appears to be; na—not;

pratéyeta—appears to be; ca—and; ätmani—in relation to Me; tat—that; vidyät—

you must know; ätmanaù—My; mäyäm—illusory energy; yathä—just as; äbhäsaù—

the reflection; yathä—as; tamaù—the darkness.

“The Supreme Absolute Truth (parama-tattva or svarüpa-tattva) is the only real

truth. One should understand that which is seen to be separate from this truth, or

not existing within it, to be the product of the Supreme Absolute Truth’s illusory

energy (mäyä). The following example demonstrates this. Parama-tattva can be

compared to the sun, which is an object consisting of light. The sun is experienced

in two other forms, namely its reflection and darkness. Similarly, in regards to the

Absolute Truth, reflection pertains to the living entities (jéva-çakti) and darkness to

the material world (mäyä-çakti).”

Acintya-bhedäbheda

3.33

yathä mahänti bhütäni / bhüteñüccävaceñv anu

praviñöäny apraviñöäni / tathä teñu na teñv aham

SB 2.9.35/CC Ädi 1.55/BR 2.30

yathä—just as; mahänti—the universal; bhütäni—elements; bhüteñu ucca-avaceñu—

in the gigantic and minute; anu—after; praviñöäni—entered; apraviñöäni—not

entered; tathä—so; teñu—in them; na—not; teñu—in them; aham—Myself.

“The five great elements of material creation enter into the bodies of all living

entities, high and low, from the demigods to the sub-human species. But at the same

time, these elements exist independently. Similarly, I have entered into all living

entities as the Supersoul, but at the same time I am situated independently in My

own svarüpa, and I appear to My surrendered devotees both internally and

externally.”

etävad eva jijïäsyaà / tattva-jijïäsunätmanaù

anvaya-vyatirekäbhyäà / yat syät sarvatra sarvadä

SB 2.9.36/CC Ädi 1.56/BR 2.15

etävat—up to this; eva—certainly; jijïäsyam—is to be inquired; tattva—the

Absolute Truth; jijïäsunä—by the student; ätmanaù—of the Self; anvaya—directly;

vyatirekäbhyäm—indirectly; yat—whatever; syät—it may be; sarvatra—in all

circumstances; sarvadä—at all times.

“One who is inquisitive about the truth of the self (ätma-tattva) inquires always

and everywhere through direct (anvaya) and indirect (vyatireka) means of

deliberation about that Supreme Person.”

~ Catuù Çloké Bhagavad-gétä ~

3.35

ahaà sarvasya prabhavo / mattaù sarvaà pravartate

iti matvä bhajante mäà / budhä bhäva-samanvitäù

BG 10.8

aham—I; sarvasya—of all creation; prabhavaù—the source; mattaù—from Me;

sarvam—everything; pravartate—emanates; iti—thus; matvä—having

comprehended; bhajante—become devoted, worship; mäm—Me; budhäù—the

learned; bhäva-samanvitäù—filled with ecstasy.

“I am the source of all spiritual and material worlds. Everything emanates from

Me. All are engaged in activities by Me alone.The wise who perfectly know this

engage in My devotional service and worship Me with all their hearts.”

3.36

mac-cittä mad-gata-präëä / bodhayantaù parasparam

kathayantaç ca mäà nityaà / tuñyanti ca ramanti ca

BG 10.9

mat-cittäù—their minds fully engaged in Me; mat-gata-präëäù—their lives devoted

to Me; bodhayantaù—preaching; parasparam—among themselves; kathayantaù—

talking; ca—also; mäm—about Me; nityam—perpetually; tuñyanti—become pleased;

ca—also; ramanti—enjoy transcendental bliss; ca—also.

“The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My

service, and they derive great satisfaction and bliss from always enlightening one

another and conversing about Me.”

teñäà satata-yuktänäà / bhajatäà préti-pürvakam

dadämi buddhi-yogaà taà / yena mäm upayänti te

BG 10.10

teñäm—unto them; satata-yuktänäm—always engaged; bhajatäm—in rendering

devotional service; préti-pürvakam—in loving ecstasy; dadämi—I give; buddhiyogam—

real intelligence; tam—that; yena—by which; mäm—unto Me; upayänti—

come; te—they.

“To those who are constantly devoted to serving Me with love, I give the

understanding by which they can come to Me.”

3.38

teñäm evänukampärtham / aham ajïäna-jaà tamaù

näçayämy ätma-bhäva-stho / jïäna-dépena bhäsvatä

BG 10.11

teñäm—for them; eva—certainly; anukampä-artham—to show special mercy;

aham—I; ajïäna-jam—due to ignorance; tamaù—darkness; näçayämi—dispel;

ätma-bhäva—within their hearts; sthaù—situated; jïäna—of knowledge; dépena—

with the lamp; bhäsvatä—glowing.

”To show them special mercy, I, dwelling in their hearts, destroy with the shining

lamp of knowledge the darkness born of ignorance.”

~ Thus ends Catuù Çloké Bhagavad-gétä ~

Bhagavad-géta glorified

3.39

sarvopaniñado gävo

dogdhä gopäla-nandanaù

pärtho vatsaù sudhér bhoktä

dugdhaà gétämåtaà mahat

Gétä-Mahätmya

All the Upaniñads are likened to a cow; Lord Kåñëa, the cowherd son of Nanda

Mahäräja, is milking this cow and feeding Arjuna, who is likened to a calf. Wise men

with purified intelligence relish drinking this supremely nectarean milk known as

the Géta.

Om Tat Sat

(Continued...)

_{(My
humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)}

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Tuesday, August 21, 2012