FolioCorpusŚrīmad-Bhāgavatam

12.13 · The Glories of Śrīmad-Bhāgavatam

17 verses · 🖨 Class prep
1 2 3 4-9 10 11-12 13 14 15 16 17 18 19 20 21 22 23
Book Bhagavata Canto 12 · N.A.M.E
E Ending The Epic SB 12.11–12.13 · 5 sub-topics Open on bhagavata.keshavaswami.com ↗
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E - Ending The Epic (11-13) Suta Goswami pronounced the glories of the Srimad-Bhagavatam to end the epic. Whoever recites it, hears it, or offers it as a gift is truly blessed, for they will certainly be awarded with pure devotional service. In this age, the ultimate religious principle established by Srimad-Bhagavatam is the chanting of the holy names of the Lord. Thus, in the very final verse of this epic literature, Suta Goswami declares: “I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering.” (SB 12.13.23)

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E - Ending The Epic (11-13)

E - Ending The Epic (11-13) Suta Goswami pronounced the glories of the Srimad-Bhagavatam to end the epic. Whoever recites it, hears it, or offers it as a gift is truly blessed, for they will certainly be awarded with pure devotional service. In this age, the ultimate religious principle established by Srimad-Bhagavatam is the chanting of the holy names of the Lord. Thus, in the very final verse of this epic literature, Suta Goswami declares: “I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering.” (SB 12.13.23)

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Ending Glorification

E - Ending The Epic (11-13) Ending Glorification Chapter 11, 12, 13 Suta Goswami concluded his narration by glorifying the Supreme Lord in His Universal Form. He also discussed the sun-god, an expansion of the Lord, who regulates the planetary motion accompanied by six different associates in every month. He then summarised the main subjects and stories of the Twelve Cantos , and pronounced the glories of hearing this epic literature. Srimad-Bhagavatam will undoubtedly create a revolution in the impious lives of this world’s misdirected civilisation. Of the 400,000 Puranic verses, Suta Goswami established the 18,000 of Srimad-Bhagavatam to be the most confidential, and encouraged everyone to read it, live it and distribute it, and in this way attain the supreme goal of life. The final verse of Srimad-Bhagavatam confirms that the chanting of the holy names will uproot all of one’s sinful reactions. Sri Chaitanya Mahaprabhu, the ideal preacher of Srimad-Bhagavatam, inaugarated the sankirtana movement to spread this knowledge to every town and village in the world. Suta Goswami thus concluded his beautiful narration of Srimad-Bhagavatam.

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Read and Relish

E - Ending The Epic (11-13) Read and Relish “Other Vedic literatures and other scriptures of the world remain prominent until the Srimad-Bhagavatam is duly heard and understood. Srimad-Bhagavatam is the ocean of nectar and the supreme literature. By faithful hearing, recitation and distribution of Srimad-Bhagavatam, the world will be sanctified and other, inferior literatures will fade to minor status.” (SB 12.13.14) In the Tattva-sandarbha, Jiva Goswami, the pre-eminent teacher of philosophical conclusions, skilfully establishes the speciality of Srimad-Bhagavatam. In our attempts to understand universal reality, the Goswami first establishes the absolute necessity of embracing descending knowledge from scriptural authority ( sruti-pramana ). If we pursue knowledge through the mediums of sense perception ( pratyaksa ) or logical inference ( anumana ), not only is comprehension highly limited, but there is major risk of error. Jiva Goswami’s conclusion: “That which is created cannot know its source independently.” While determining one’s authority, Jiva Goswami further argues that one should seek verbal testimony from a non-material source ( apauruseya sabda ). Humans, he says, have the inherent defects of limited sense perception, tendencies towards being illusioned, propensities to cheat, and the frailty of making mistakes. He thus directs the inquisitive student towards the Sanskrit body of knowledge known as the Vedas. Amongst the traditions of the world, the Vedas contain the most advanced theological revelation. This is not simply a sectarian claim, but based upon objective criteria by which one can determine how evolved a particular theology is: • Auspiciousness – how much wellbeing it brings in the world • Eternality – how relevant and applicable it is over generations • Beauty – the poetic, literary and descriptive charm of the literature • Comprehensiveness – the detail of knowledge and depth of philosophy presented Amongst the Vedas, Jiva Goswami identifies the Puranas as the books which decode, clarify and make accessible the otherwise complex and multi-layered philosophical corpus of teachings. In response to those who may argue that the Puranas are a later addition, Jiva Goswami cites a flurry of scriptural quotes to refute such doubts. The Mahabharata, for example, states: “The Itihasa and Purana allow one to comprehend the Veda.” (Adi Parva 1.267) Amongst the Puranas, we find different grades of books, each pertaining to individuals with different mentalities and motivations. Numbering eighteen in total, the Puranas are divided into three categories – six in the mode of goodness, six in the mode of passion, and six in the mode of ignorance. The most evolved of these, Jiva Goswami reveals, is the Bhagavata Purana, the Srimad-Bhagavatam, also known as the Amala Purana (spotless literature), for it sidelines all superficial and cursory details, and focuses in on the very essence of our existence – the attainment of pure, undivided love for Krishna. By reading Srimad-Bhagavatam, the reader is promised fruition of the Veda’s deepest import.

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Daily Bath

E - Ending The Epic (11-13) Read and Relish Daily Bath Imagine being tucked up in a cosy bed on a cold winter morning. Your alarm goes off at 6:00am, and after repeated snoozing you eventually resign yourself to waking up. As you struggle out of bed, you head for the bathroom. Turning the shower knob to deep red you expect hot water, but the initial gush of freezing cold water gives you the shock of your life! Now you are well and truly awake. As the water continues flowing, it slowly becomes warmer and soothing. Gradually your body feels cleansed and completely refreshed. By now the experience has become so pleasurable, that you don’t want to leave the shower! Five minutes easily turns into fifteen. You could stay there all day! We don’t think twice about taking our daily bath. It’s just something we do. If we didn’t, we wouldn’t really feel ready to face the day ahead. Great sages explain that just as we bathe the body in water, we should bathe our consciousness in the words of Srimad-Bhagavatam. That philosophical bath wakes you up to reality, washes away unhealthy qualities, and ultimately become a relishable and enlivening activity.

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Read or Relish?

E - Ending The Epic (11-13) Read and Relish Read or Relish? Sometimes we read so we can capture something exciting and inspirational to share with others. Sometimes we read to gain clarity and conviction, to displace doubts and deeply understand the path we walk. Sometimes we read with the hope of developing deep spiritual attraction, praying that the beautiful descriptions will flood our mind and capture our heart. Sometimes we read with the confidence that it will cleanse our consciousness, even when we don’t fully understand and can’t fully concentrate. All valid reasons, and all beneficial, but all still falling short of the heart connection we seek. Our reading could go deeper. I once asked a saintly devotee how we should read. He looked somewhat surprised – “I don’t read these books,” he said, “I relish these books!” What an answer! It was another dimension, another relationship, another level of realisation. When he read, he was associating with God in the form of a book. There was no agenda. Transcending the mind and intellect and entering a world of unlimited spiritual possibility. I recalled how one saintly person’s manuscript of Srimad-Bhagavatam was blotted, smudged, and rendered practically unreadable due to the tears of love which were shed during his reading. We can only pray that we receive that special connection one day. Indeed, our cherished aspiration is to gain a glimpse of Sanatana Goswami’s vision, who saw the Srimad-Bhagavatam as his only friend, his constant companion, his source of happiness and his greatest wealth. Such realisations may seem very distant. Nevertheless, we humbly approach Srimad-Bhagavatam to gather some jewels; searching, begging, praying for the invaluable insights that will drive us forward in spiritual life. A disciple once approached his teacher with a request: “Master, I heard you’ve gathered many jewels from the scriptures – can I acquire some of them?” The master paused, reflected and finally replied: “If I sell you those jewels you won’t be able to afford them, and if I give you them for free you won’t appreciate them.” The disciple was disheartened. “There is no alternative,” the master suddenly said, “you’ll have to dive into these oceanic scriptures, navigate yourself to the depths, and find those priceless jewels for yourself.” The disciple understood. No shortcuts, cheap bargains or quick gains. If you want jewels, you have to put in the effort.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 12.13.1

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सूत उवाच यं ब्रह्मा वरुणेन्द्ररुद्रमरुत: स्तुन्वन्ति दिव्यै: स्तवै- र्वेदै: साङ्गपदक्रमोपनिषदैर्गायन्ति यं सामगा: । ध्यानावस्थिततद्गतेन मनसा पश्यन्ति यं योगिनो यस्यान्तं न विदु: सुरासुरगणा देवाय तस्मै नम: ॥ १ ॥
sūta uvāca
[soota uvaacha]
yaṁ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair
[yam brahmaa varunendra-rudra-marutah stunvanti divyaih stavair]
vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāma-gāḥ
[vedaih saanga-pada-kramopanishadair gaayanti yam saama-gaah]
dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino
[dhyaanaavasthita-tad-gatena manasaa pashyanti yam yogino]
yasyāntaṁ na viduḥ surāsura-gaṇā devāya tasmai namaḥ
[yasyaantam na viduh suraasura-ganaa devaaya tasmai namah]
Word-for-word
sūtaḥ uvāca — Sūta Gosvāmī said yam — whom brahmā — Lord Brahmā varuṇa-indra-rudra-marutaḥ — as well as Varuṇa, Indra, Rudra and the Maruts stunvanti — praise divyaiḥ — with transcendental stavaiḥ — prayers vedaiḥ — with the Vedas sa — along with aṅga — the corollary branches pada-krama — the special sequential arrangement of mantras upaniṣadaiḥ — and the Upaniṣads gāyanti — they sing about yam — whom sāma-gāḥ — the singers of the Sāma Veda dhyāna — in meditative trance avasthita — situated tat-gatena — which is fixed upon Him manasā — within the mind paśyanti — they see yam — whom yoginaḥ — the mystic yogīs yasya — whose antam — end na viduḥ — they do not know sura-asura-gaṇāḥ — all the demigods and demons devāya — to the Supreme Personality of Godhead tasmai — to Him namaḥ — obeisances.
Blended reading (Sanskrit + English inline)
sūta uvāca
sūtaḥ uvāca
Sūta Gosvāmī said
yaṁ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair
yam
whom
brahmā
Lord Brahmā
varuṇa-indra-rudra-marutaḥ
as well as Varuṇa, Indra, Rudra and the Maruts
stunvanti
praise
divyaiḥ
with transcendental
stavaiḥ
prayers
vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāma-gāḥ
vedaiḥ
with the Vedas
sa
along with
aṅga
the corollary branches
pada-krama
the special sequential arrangement of mantras
upaniṣadaiḥ
and the Upaniṣads
gāyanti
they sing about
yam
whom
sāma-gāḥ
the singers of the Sāma Veda
dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino
dhyāna
in meditative trance
avasthita
situated
tat-gatena
which is fixed upon Him
manasā
within the mind
paśyanti
they see
yam
whom
yoginaḥ
the mystic yogīs
yasyāntaṁ na viduḥ surāsura-gaṇā devāya tasmai namaḥ
yasya
whose
antam
end
na viduḥ
they do not know
sura-asura-gaṇāḥ
all the demigods and demons
devāya
to the Supreme Personality of Godhead
tasmai
to Him
namaḥ
obeisances.
Sūta Gosvāmī said: Unto that personality whom Brahmā, Varuṇa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniṣads, to whom the chanters of the Sāma Veda always sing, whom the perfected yogīs see within their minds after fixing themselves in trance and absorbing themselves within Him, and whose limit can never be found by any demigod or demon — unto that Supreme Personality of Godhead I offer my humble obeisances.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Sūta Gosvāmī said: Unto that personality whom Brahmā, Varuṇa, Indra, Rudra and the Maruts praise by chanting transcendental hymns of the Vedas with all their corollaries, pada-kramas and Upaniṣads, whom the chanters of the Sāma Veda glorify, whom the perfected yogīs see within their minds after fixing themselves in meditation, and whom neither the devatās or demons can fathom—unto that Supreme Lord I offer my respects. The Thirteenth Chapter offers respects, prayer of auspiciousness concerning the Lord, enumerates the Purāṇas and glorifies gifting them. In the final chapter again respects are offered to the Lord. Stunvanti should be stuvanti. Upaniṣadaiḥ should be upaniṣadbhiḥ. By reciting this Purāṇa I have to some degree praised, meditated on and chanted about the Supreme Lord, but have not completely understood everything.
Related lectures
Personal Guidance
Suta bows to that Personality whom Brahma, Varuna, Indra, Rudra, and the Maruts praise with hymns. Even the highest beings address Him in praise. Our own praise joins a cosmic choir.
Reflection Questions
  • Do I sense my morning prayer as joining a choir, or as a solo cry?
  • How does the choir-image change my prayer?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.2

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पृष्ठे भ्राम्यदमन्दमन्दरगिरिग्रावाग्रकण्डूयना- न्निद्रालो: कमठाकृतेर्भगवत: श्वासानिला: पान्तु व: । यत्संस्कारकलानुवर्तनवशाद् वेलानिभेनाम्भसां यातायातमतन्द्रितं जलनिधेर्नाद्यापि विश्राम्यति ॥ २ ॥
pṛṣṭhe bhrāmyad amanda-mandara-giri-grāvāgra-kaṇḍūyanān
[prishthe bhraamyad amanda-mandara-giri-graavaagra-kandooyanaan]
nidrāloḥ kamaṭhākṛter bhagavataḥ śvāsānilāḥ pāntu vaḥ
[nidraaloh kamathaakriter bhagavatah shvaasaanilaah paantu vah]
yat-saṁskāra-kalānuvartana-vaśād velā-nibhenāmbhasāṁ
[yat-samskaara-kalaanuvartana-vashaad velaa-nibhenaambhasaam]
yātāyātam atandritaṁ jala-nidher nādyāpi viśrāmyati
[yaataayaatam atandritam jala-nidher naadyaapi vishraamyati]
Word-for-word
pṛṣṭhe — upon His back bhrāmyat — rotating amanda — most heavy mandara-giri — of Mandara Mountain grāva-agra — by the edges of the stones kaṇḍūyanāt — by the scratching nidrāloḥ — who became sleepy kamaṭha-ākṛteḥ — in the form of a tortoise bhagavataḥ — of the Supreme Personality of Godhead śvāsa — coming from the breathing anilāḥ — the winds pāntu — may they protect vaḥ — all of you yat — of which saṁskāra — of the remnants kalā — the traces anuvartana-vaśāt — as the effect of following velā-nibhena — by that which resembles the flow ambhasām — of the water yāta-āyātam — the coming and going atandritam — ceaseless jala-nidheḥ — of the ocean na — does not adya api — even today viśrāmyati — stop.
Blended reading (Sanskrit + English inline)
pṛṣṭhe bhrāmyad amanda-mandara-giri-grāvāgra-kaṇḍūyanān
pṛṣṭhe
upon His back
bhrāmyat
rotating
amanda
most heavy
mandara-giri
of Mandara Mountain
grāva-agra
by the edges of the stones
kaṇḍūyanāt
by the scratching
nidrāloḥ kamaṭhākṛter bhagavataḥ śvāsānilāḥ pāntu vaḥ
nidrāloḥ
who became sleepy
kamaṭha-ākṛteḥ
in the form of a tortoise
bhagavataḥ
of the Supreme Personality of Godhead
śvāsa
coming from the breathing
anilāḥ
the winds
pāntu
may they protect
vaḥ
all of you
yat-saṁskāra-kalānuvartana-vaśād velā-nibhenāmbhasāṁ
yat
of which
saṁskāra
of the remnants
kalā
the traces
anuvartana-vaśāt
as the effect of following
velā-nibhena
by that which resembles the flow
ambhasām
of the water
yātāyātam atandritaṁ jala-nidher nādyāpi viśrāmyati
yāta-āyātam
the coming and going
atandritam
ceaseless
jala-nidheḥ
of the ocean
na
does not
adya api
even today
viśrāmyati
stop.
When the Supreme Personality of Godhead appeared as Lord Kūrma, a tortoise, His back was scratched by the sharp-edged stones lying on massive, whirling Mount Mandara, and this scratching made the Lord sleepy. May you all be protected by the winds caused by the Lord’s breathing in this sleepy condition. Ever since that time, even up to the present day, the ocean tides have imitated the Lord’s inhalation and exhalation by piously coming in and going out.
Purport

At times we alleviate an itching sensation by blowing upon it. Similarly, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains, the breathing of the Supreme Personality of Godhead can alleviate the itching sensation within the minds of mental speculators, as well as the itching of the material senses of conditioned souls engaged in sense gratification. Thus by meditating on the windy breath of Lord Kūrma — the tortoise incarnation — all categories of conditioned souls can be relieved of the deficiencies of material existence and come to the liberated, spiritual platform. One must simply allow the pastimes of Lord Kūrma to blow within one’s heart like a favorable breeze; then one will surely find spiritual peace.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the Supreme Lord appeared as Kūrma, a tortoise, he became sleepy when his back was scratched by the edges of the stones on heavy, rotating Mount Mandara. May you all be protected by the winds caused by the Lord's breathing at that time! Even up to the present day, the ocean tides follow the Lord's inhalation and exhalation by coming in and going out, which only appear to be the tides. Actually the Lord in the form of Kūrma churned the Milk Ocean. Devatās were the cause in name only. Similarly the churning of the ocean of the Vedas to produce the Bhāgavatam was done by the Lord alone. Vyāsadeva only repeated it. That is expressed in this verse. By the scratching caused by the edges of stone of the very heavy Mandara Mountain when it was rotated, Kūrma became sleepy. May the breathing of that sleepy Lord protect you. The Lord as Mohinī, taking the nectar obtained from the churning, cheated the demons and gave it to the devatās, his devotees. Similarly the Lord has churned the Vedas and produced the Bhāgavatam containing the nectar of bhakti. Cheating the demons, may he give the nectar to you! This is in the form of a benediction to the devotees. Because of following a few moments of the breathing of Kūrma, the oceans continually ebb and flow. “But the oceans move because of the tides, not because of the Lord’s breathing.” The tides are only a pretext. Actually it is the Lord doing this.
Related lectures
Personal Guidance
When the Lord appeared as Kurma, His back was scratched by sharp stones on the whirling Mandara mountain. Even God's body bore the rub of cosmic labor for His devotees. Service has its costs even for Him.
Reflection Questions
  • Where do I expect my service to be free of friction?
  • What can I learn from His willingness to take the rub?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.3

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पुराणसङ्ख्यासम्भूतिमस्य वाच्यप्रयोजने । दानं दानस्य माहात्म्यं पाठादेश्च निबोधत ॥ ३ ॥
purāṇa-saṅkhyā-sambhūtim
[puraana-sankhyaa-sambhootim]
asya vācya-prayojane
[asya vaachya-prayojane]
dānaṁ dānasya māhātmyaṁ
[daanam daanasya maahaatmyam]
pāṭhādeś ca nibodhata
[paathaadesh cha nibodhata]
Word-for-word
purāṇa — of the Purāṇas saṅkhyā — of the counting (of verses) sambhūtim — the summation asya — of this Bhāgavatam vācya — the subject matter prayojane — and the purpose dānam — the method of giving as a gift dānasya — of such gift-giving māhātmyam — the glories pāṭha-ādeḥ — of teaching and so on ca — and nibodhata — please hear.
Blended reading (Sanskrit + English inline)
purāṇa-saṅkhyā-sambhūtim
purāṇa
of the Purāṇas
saṅkhyā
of the counting (of verses)
sambhūtim
the summation
asya vācya-prayojane
asya
of this Bhāgavatam
vācya
the subject matter
prayojane
and the purpose
dānaṁ dānasya māhātmyaṁ
dānam
the method of giving as a gift
dānasya
of such gift-giving
māhātmyam
the glories
pāṭhādeś ca nibodhata
pāṭha-ādeḥ
of teaching and so on
ca
and
nibodhata
please hear.
Now please hear a summation of the verse length of each of the Purāṇas. Then hear of the prime subject and purpose of this Bhāgavata Purāṇa, the proper method of giving it as a gift, the glories of such gift-giving, and finally the glories of hearing and chanting this literature.
Purport

Śrīmad-Bhāgavatam is the best of all Purāṇas. Śrīla Viśvanātha Cakravartī Ṭhākura explains that the other Purāṇas will now be mentioned just as the assistants of a king are mentioned in connection with his glorification.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Now please hear a summation of the length of each Purāṇa according to the number of verses, and as well hear the subject and purpose of this Bhāgavata Purāṇa, the proper method of giving it as a gift, the glories of giving it, and finally the glories of hearing and chanting this literature. Just as the various rulers who come before the emperor of the world to praise him should be counted, so the various Mahā-purāṇas should be counted in the presence of the emperor among Mahā-purāṇas. Sambhūtim means manifestation. Please hear the manifested number of Purāṇas and also Bhāgavatam’s subject and purpose.
Personal Guidance
Suta now offers a summation of each Purana's verse-length and turns to the prime subject and purpose of the Bhagavata Purana. Proportion teaches proportion; knowing the size of things helps us love them rightly.
Reflection Questions
  • Have I felt the actual size of Bhagavatam against other texts?
  • How does proportion change my reverence?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.4-9

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ब्राह्मं दशसहस्राणि पाद्मं पञ्चोनषष्टि च । श्रीवैष्णवं त्रयोविंशच्चतुर्विंशति शैवकम् ॥ ४ ॥ दशाष्टौ श्रीभागवतं नारदं पञ्चविंशति । मार्कण्डं नव वाह्नं च दशपञ्च चतु:शतम् ॥ ५ ॥ चतुर्दश भविष्यं स्यात्तथा पञ्चशतानि च । दशाष्टौ ब्रह्मवैवर्तं लैङ्गमेकादशैव तु ॥ ६ ॥ चतुर्विंशति वाराहमेकाशीतिसहस्रकम् । स्कान्दं शतं तथा चैकं वामनं दश कीर्तितम् ॥ ७ ॥ कौर्मं सप्तदशाख्यातं मात्स्यं तत्तु चतुर्दश । एकोनविंशत्सौपर्णं ब्रह्माण्डं द्वादशैव तु ॥ ८ ॥ एवं पुराणसन्दोहश्चतुर्लक्ष उदाहृत: । तत्राष्टदशसाहस्रं श्रीभागवतमिष्यते ॥ ९ ॥
brāhmaṁ daśa sahasrāṇi
[braahmam dasha sahasraani]
pādmaṁ pañcona-ṣaṣṭi ca
[paadmam panchona-shashti cha]
śrī-vaiṣṇavaṁ trayo-viṁśac
[shree-vaishnavam trayo-vimshach]
catur-viṁśati śaivakam
[chatur-vimshati shaivakam]
daśāṣṭau śrī-bhāgavataṁ
[dashaashtau shree-bhaagavatam]
nāradaṁ pañca-viṁśati
[naaradam pancha-vimshati]
mārkaṇḍaṁ nava vāhnaṁ ca
[maarkandam nava vaahnam cha]
daśa-pañca catuḥ-śatam
[dasha-pancha chatuh-shatam]
catur-daśa bhaviṣyaṁ syāt
[chatur-dasha bhavishyam syaat]
tathā pañca-śatāni ca
[tathaa pancha-shataani cha]
daśāṣṭau brahma-vaivartaṁ
[dashaashtau brahma-vaivartam]
laiṅgam ekādaśaiva tu
[laingam ekaadashaiva tu]
catur-viṁśati vārāham
[chatur-vimshati vaaraaham]
ekāśīti-sahasrakam
[ekaasheeti-sahasrakam]
skāndaṁ śataṁ tathā caikaṁ
[skaandam shatam tathaa chaikam]
vāmanaṁ daśa kīrtitam
[vaamanam dasha keertitam]
kaurmaṁ sapta-daśākhyātaṁ
[kaurmam sapta-dashaakhyaatam]
mātsyaṁ tat tu catur-daśa
[maatsyam tat tu chatur-dasha]
ekona-viṁśat sauparṇaṁ
[ekona-vimshat sauparnam]
brahmāṇḍaṁ dvādaśaiva tu
[brahmaandam dvaadashaiva tu]
evaṁ purāṇa-sandohaś
[evam puraana-sandohash]
catur-lakṣa udāhṛtaḥ
[chatur-laksha udaahritah]
tatrāṣṭadaśa-sāhasraṁ
[tatraashtadasha-saahasram]
śrī-bhāgavatam iṣyate
[shree-bhaagavatam ishyate]
Word-for-word
brāhmam — the Brahma Purāṇa daśa — ten sahasrāṇi — thousands pādmam — the Padma Purāṇa pañca-ūna-ṣaṣṭi — five less than sixty ca — and śrī-vaiṣṇavam — the Viṣṇu Purāṇa trayaḥ-viṁśat — twenty-three catuḥ-viṁśati — twenty-four śaivakam — the Śiva Purāṇa daśa-aṣṭau — eighteen śrī-bhāgavatam — Śrīmad-Bhāgavatam nāradam — the Nārada Purāṇa pañca-viṁśati — twenty-five mārkaṇḍam — the Mārkaṇḍeya Purāṇa nava — nine vāhnam — the Agni Purāṇa ca — and daśa-pañca-catuḥ-śatam — fifteen thousand four hundred catuḥ-daśa — fourteen bhaviṣyam — the Bhaviṣya Purāṇa syāt — consists of tathā — plus pañca-śatāni — five hundred (verses) ca — and daśa-aṣṭau — eighteen brahma-vaivartam — the Brahma-vaivarta Purāṇa laiṅgam — the Liṅga Purāṇa ekādaśa — eleven eva — indeed tu — and catuḥ-viṁśati — twenty-four vārāham — the Varāha Purāṇa ekāśīti-sahasrakam — eighty-one thousand skāndam — the Skanda Purāṇa śatam — hundred tathā — plus ca — and ekam — one vāmanam — the Vāmana Purāṇa daśa — ten kīrtitam — is described kaurmam — the Kūrma Purāṇa sapta-daśa — seventeen ākhyātam — is said mātsyam — the Matsya Purāṇa tat — that tu — and catuḥ-daśa — fourteen eka-ūna-viṁśat — nineteen sauparṇam — the Garuḍa Purāṇa brahmāṇḍam — the Brahmāṇḍa Purāṇa dvādaśa — twelve eva — indeed tu — and evam — in this way Purāṇa — of the Purāṇas sandohaḥ — the sum catuḥ-lakṣaḥ — four hundred thousand udāhṛtaḥ — is described tatra — therein aṣṭa-daśa-sāhasram — eighteen thousand śrī-bhāgavatam — Śrīmad-Bhāgavatam iṣyate — is said.
Blended reading (Sanskrit + English inline)
brāhmaṁ daśa sahasrāṇi
brāhmam
the Brahma Purāṇa
daśa
ten
sahasrāṇi
thousands
pādmaṁ pañcona-ṣaṣṭi ca
pādmam
the Padma Purāṇa
pañca-ūna-ṣaṣṭi
five less than sixty
ca
and
śrī-vaiṣṇavaṁ trayo-viṁśac
śrī-vaiṣṇavam
the Viṣṇu Purāṇa
trayaḥ-viṁśat
twenty-three
catur-viṁśati śaivakam
catuḥ-viṁśati
twenty-four
śaivakam
the Śiva Purāṇa
daśāṣṭau śrī-bhāgavataṁ
daśa-aṣṭau
eighteen
śrī-bhāgavatam
Śrīmad-Bhāgavatam
nāradaṁ pañca-viṁśati
nāradam
the Nārada Purāṇa
pañca-viṁśati
twenty-five
mārkaṇḍaṁ nava vāhnaṁ ca
mārkaṇḍam
the Mārkaṇḍeya Purāṇa
nava
nine
vāhnam
the Agni Purāṇa
ca
and
daśa-pañca catuḥ-śatam
daśa-pañca-catuḥ-śatam
fifteen thousand four hundred
catuḥ-daśa
fourteen
catur-daśa bhaviṣyaṁ syāt
bhaviṣyam
the Bhaviṣya Purāṇa
syāt
consists of
tathā pañca-śatāni ca
tathā
plus
pañca-śatāni
five hundred (verses)
ca
and
daśāṣṭau brahma-vaivartaṁ
daśa-aṣṭau
eighteen
brahma-vaivartam
the Brahma-vaivarta Purāṇa
laiṅgam ekādaśaiva tu
laiṅgam
the Liṅga Purāṇa
ekādaśa
eleven
catur-viṁśati vārāham
ekāśīti-sahasrakam
skāndaṁ śataṁ tathā caikaṁ
vāmanaṁ daśa kīrtitam
kaurmaṁ sapta-daśākhyātaṁ
mātsyaṁ tat tu catur-daśa
ekona-viṁśat sauparṇaṁ
brahmāṇḍaṁ dvādaśaiva tu
evaṁ purāṇa-sandohaś
eva
indeed
catur-lakṣa udāhṛtaḥ
tu
and
catuḥ-viṁśati
twenty-four
tatrāṣṭadaśa-sāhasraṁ
śrī-bhāgavatam iṣyate
vārāham
the Varāha Purāṇa
ekāśīti-sahasrakam
eighty-one thousand
skāndam
the Skanda Purāṇa
śatam
hundred
tathā
plus
ca
and
ekam
one
vāmanam
the Vāmana Purāṇa
daśa
ten
kīrtitam
is described
kaurmam
the Kūrma Purāṇa
sapta-daśa
seventeen
ākhyātam
is said
mātsyam
the Matsya Purāṇa
tat
that
tu
and
catuḥ-daśa
fourteen
eka-ūna-viṁśat
nineteen
sauparṇam
the Garuḍa Purāṇa
brahmāṇḍam
the Brahmāṇḍa Purāṇa
dvādaśa
twelve
eva
indeed
tu
and
evam
in this way
Purāṇa
of the Purāṇas
sandohaḥ
the sum
catuḥ-lakṣaḥ
four hundred thousand
udāhṛtaḥ
is described
tatra
therein
aṣṭa-daśa-sāhasram
eighteen thousand
śrī-bhāgavatam
Śrīmad-Bhāgavatam
iṣyate
is said.
The Brahma Purāṇa consists of ten thousand verses, the Padma Purāṇa of fifty-five thousand, Śrī Viṣṇu Purāṇa of twenty-three thousand, the Śiva Purāṇa of twenty-four thousand and Śrīmad-Bhāgavatam of eighteen thousand. The Nārada Purāṇa has twenty-five thousand verses, the Mārkaṇḍeya Purāṇa nine thousand, the Agni Purāṇa fifteen thousand four hundred, the Bhaviṣya Purāṇa fourteen thousand five hundred, the Brahma-vaivarta Purāṇa eighteen thousand and the Liṅga Purāṇa eleven thousand. The Varāha Purāṇa contains twenty-four thousand verses, the Skanda Purāṇa eighty-one thousand one hundred, the Vāmana Purāṇa ten thousand, the Kūrma Purāṇa seventeen thousand, the Matsya Purāṇa fourteen thousand, the Garuḍa Purāṇa nineteen thousand and the Brahmāṇḍa Purāṇa twelve thousand. Thus the total number of verses in all the Purāṇas is four hundred thousand. Eighteen thousand of these, once again, belong to the beautiful Bhāgavatam.
Purport

Śrīla Jīva Gosvāmī has quoted from the Matsya Purāṇa as follows:

aṣṭādaśa purāṇāni kṛtvā satyavatī-sutaḥ bhāratākhyānam akhilaṁ cakre tad-upabṛṁhitam

lakṣaṇaikena tat proktaṁ vedārtha-paribṛṁhitam vālmīkināpi yat proktaṁ rāmopakhyānam uttamam

brahmaṇābhihitaṁ tac ca śata-koṭi-pravistarāt āhṛtya nāradenaiva vālmīkāya punaḥ punaḥ

vālmīkinā ca lokeṣu dharma-kāmārtha-sādhanam evaṁ sa-pādāḥ pañcaite lakṣās teṣu prakīṛtitāḥ

“After compiling the eighteen Purāṇas, Vyāsadeva, the son of Satyavatī, composed the entire Mahābhārata, which contains the essence of all the Purāṇas. It consists of over one hundred thousand verses and is filled with all the ideas of the Vedas. There is also the account of the pastimes of Lord Rāmacandra, spoken by Vālmīki — an account originally related by Lord Brahmā in one billion verses. That Rāmāyaṇa was later summarized by Nārada and related to Vālmīki, who further presented it to mankind so that human beings could attain the goals of religiosity, sense gratification and economic development. The total number of verses in all the Purāṇas and itihāsas (histories) is thus known in human society to amount to 525,000.”

Śrīla Viśvanātha Cakravartī Ṭhākura points out that in the First Canto, Third Chapter, of this work, after Sūta Gosvāmī lists the incarnations of Godhead, he adds the special phrase kṛṣṇas tu bhagavān svayam: “But Kṛṣṇa is the original Personality of Godhead.” Similarly, after mentioning all of the Purāṇas, Śrī Suta Gosvāmī again mentions the Śrīmad-Bhāgavatam to emphasize that it is the chief of all Purāṇic literatures.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Brahmā Purāṇa consists of ten thousand verses, the Padma Purāṇa of fifty-five thousand, Viṣṇu Purāṇa of twenty-three thousand, the Śiva Purāṇa of twenty-four thousand and Śrīmad-Bhāgavatam of eighteen thousand. The Nārada Purāṇa has twenty-five thousand verses, the Mārkaṇḍeya Purāṇa nine thousand, the Agni Purāṇa fifteen thousand four hundred, the Bhaviṣya Purāṇa fourteen thousand five hundred, the Brahma-vaivarta Purāṇa eighteen thousand and the Liṅga Purāṇa eleven thousand. The Varāha Purāṇa contains twenty-four thousand verses, the Skanda Purāṇa eighty-one thousand one hundred, the Vāmana Purāṇa ten thousand, the Kūrma Purāṇa seventeen thousand, the Matsya Purāṇa fourteen thousand, the Garuḍa Purāṇa nineteen thousand and the Brahmāṇḍa Purāṇa twelve thousand. Thus the total number of verses in all the Purāṇas is four hundred thousand. Eighteen thousand of these belong to the Bhāgavatam. Trayoviṁśat means twenty-three. Śaivakam means Śiva Purāṇa. Vāhnam means Agni Purāṇa. It has fifteen thousand four hundred verses. Skanda Purāṇa has eighty-one thousand verses. Just as Kṛṣṇa is included in the listing of avatāras since he appears in this world as an avatāra, and yet is distinguished by the words kṛṣṇas tu bhagavān svavyam, so Bhāgavatam is included in the list of Purāṇas since it is also a Purāṇa, but it again mentioned at the end as having eighteen thousand verses, to indicate its role as the emperor among the Purāṇas. Just as the svayam indicates the supreme position of Kṛṣṇa in the First Canto verse, the word śrī with Bhāgavatam indicates that it is the most complete among all Purāṇas.
Related lectures
Personal Guidance
The verse-counts of the eighteen Puranas are listed. Such precise inventories make scripture concrete; we can hold it as object, not just mood. Precision is part of devotion.
Reflection Questions
  • Where does my devotion live too much in mood and too little in precision?
  • What precise act could ground it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.10

↗
इदं भगवता पूर्वं ब्रह्मणे नाभिपङ्कजे । स्थिताय भवभीताय कारुण्यात् सम्प्रकाशितम् ॥ १० ॥
idaṁ bhagavatā pūrvaṁ
[idam bhagavataa poorvam]
brahmaṇe nābhi-paṅkaje
[brahmane naabhi-pankaje]
sthitāya bhava-bhītāya
[sthitaaya bhava-bheetaaya]
kāruṇyāt samprakāśitam
[kaarunyaat samprakaashitam]
Word-for-word
idam — this bhagavatā — by the Supreme Personality of Godhead pūrvam — first brahmaṇe — to Brahmā nābhi-paṅkaje — upon the lotus growing from the navel sthitāya — who was situated bhava — of material existence bhītāya — who was fearful kāruṇyāt — out of mercy samprakāśitam — was fully revealed.
Blended reading (Sanskrit + English inline)
idaṁ bhagavatā pūrvaṁ
idam
this
bhagavatā
by the Supreme Personality of Godhead
pūrvam
first
brahmaṇe nābhi-paṅkaje
brahmaṇe
to Brahmā
nābhi-paṅkaje
upon the lotus growing from the navel
sthitāya bhava-bhītāya
sthitāya
who was situated
bhava
of material existence
bhītāya
who was fearful
kāruṇyāt samprakāśitam
kāruṇyāt
out of mercy
samprakāśitam
was fully revealed.
It was to Lord Brahmā that the Supreme Personality of Godhead first revealed the Śrīmad-Bhāgavatam in full. At the time, Brahmā, frightened by material existence, was sitting on the lotus flower that had grown from the Lord’s navel.
Purport

Lord Kṛṣṇa enlightened Brahmā with the knowledge of Śrīmad-Bhāgavatam before the creation of this universe, as indicated here by the word pūrvam. Also, the first verse of the Bhāgavatam states, tene brahma hṛdā ya ādi-kavaye: “Lord Kṛṣṇa expanded perfect knowledge into the heart of Lord Brahmā.” Because conditioned souls can experience only temporary objects, which are created, maintained and destroyed, they cannot readily understand that Śrīmad-Bhāgavatam is an eternal, transcendental literature nondifferent from the Absolute Truth.

As stated in the Muṇḍaka Upaniṣad (1.1.1):

brahmā devānāṁ prathamaḥ sambabhūva viśvasya kartā bhuvanasya goptā sa brahma-vidyāṁ sarva-vidyā-pratiṣṭhām atharvāya jyeṣṭha-putrāya prāha

“Among all the demigods, Brahmā was the first to take birth. He is the creator of this universe and also its protector. To his eldest son, Atharvā, He instructed the spiritual science of the self, which is the basis of all other branches of knowledge.” Despite his exalted position, however, Brahmā still fears the influence of the Lord’s illusory potency. Thus this energy seems virtually insurmountable. But Lord Caitanya is so kind that during His missionary activities in eastern and southern India, He freely distributed Kṛṣṇa consciousness to everyone, urging them to become teachers of Bhagavad-gītā. Lord Caitanya, who is Kṛṣṇa Himself, encouraged the people by saying, “By My order just become a teacher of Lord Kṛṣṇa’s message and save this country. I assure you that the waves of māyā will never stop your progress.” (Cc. Madhya 7.128)

If we give up all sinful activities and engage constantly in the saṅkīrtana movement of Caitanya Mahāprabhu, victory is assured in our personal lives and also in our missionary efforts.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord first revealed the Śrīmad-Bhāgavatam to Brahmā. At the time, Brahmā, frightened by material existence, was sitting on the lotus flower that had grown from the Lord's navel.
Related lectures
Personal Guidance
It was to Lord Brahma that the Lord first revealed Srimad-Bhagavatam in full — to Brahma frightened by material existence. Even creators of universes can be frightened, and even they receive Bhagavatam as comfort. We are in good company.
Reflection Questions
  • Where am I afraid in a way that feels embarrassingly small?
  • How does it help to know even Brahma was once afraid?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.11-12

↗
आदिमध्यावसानेषु वैराग्याख्यानसंयुतम् । हरिलीलाकथाव्रातामृतानन्दितसत्सुरम् ॥ ११ ॥ सर्ववेदान्तसारं यद ब्रह्मात्मैकत्वलक्षणम् । वस्त्वद्वितीयं तन्निष्ठं कैवल्यैकप्रयोजनम् ॥ १२ ॥
ādi-madhyāvasāneṣu
[aadi-madhyaavasaaneshu]
vairāgyākhyāna-saṁyutam
[vairaagyaakhyaana-samyutam]
hari-līlā-kathā-vrātā-
[hari-leelaa-kathaa-vraataa-]
mṛtānandita-sat-suram
[mritaanandita-sat-suram]
sarva-vedānta-sāraṁ yad
[sarva-vedaanta-saaram yad]
brahmātmaikatva-lakṣaṇam
[brahmaatmaikatva-lakshanam]
vastv advitīyaṁ tan-niṣṭhaṁ
[vastv adviteeyam tan-nishtham]
kaivalyaika-prayojanam
[kaivalyaika-prayojanam]
Word-for-word
ādi — in the beginning madhya — the middle avasāneṣu — and the end vairāgya — concerning renunciation of material things ākhyāna — with narrations saṁyutam — full hari-līlā — of the pastimes of Lord Hari kathā-vrāta — of the many discussions amṛta — by the nectar ānandita — in which are made ecstatic sat-suram — the saintly devotees and demigods sarva-vedānta — of all the Vedānta sāram — the essence yat — which brahma — the Absolute Truth ātma-ekatva — in terms of nondifference from the spirit soul lakṣaṇam — characterized vastu — the reality advitīyam — one without a second tat-niṣṭham — having that as its prime subject matter kaivalya — exclusive devotional service eka — the only prayojanam — ultimate goal.
Blended reading (Sanskrit + English inline)
ādi-madhyāvasāneṣu
ādi
in the beginning
madhya
the middle
avasāneṣu
and the end
vairāgyākhyāna-saṁyutam
vairāgya
concerning renunciation of material things
ākhyāna
with narrations
saṁyutam
full
hari-līlā-kathā-vrātā-
hari-līlā
of the pastimes of Lord Hari
kathā-vrāta
of the many discussions
mṛtānandita-sat-suram
amṛta
by the nectar
sarva-vedānta-sāraṁ yad
ānandita
in which are made ecstatic
sat-suram
the saintly devotees and demigods
brahmātmaikatva-lakṣaṇam
sarva-vedānta
of all the Vedānta
sāram
the essence
vastv advitīyaṁ tan-niṣṭhaṁ
yat
which
brahma
the Absolute Truth
ātma-ekatva
in terms of nondifference from the spirit soul
lakṣaṇam
characterized
kaivalyaika-prayojanam
vastu
the reality
advitīyam
one without a second
tat-niṣṭham
having that as its prime subject matter
kaivalya
exclusive devotional service
eka
the only
prayojanam
ultimate goal.
From beginning to end, the Śrīmad-Bhāgavatam 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 Bhāgavatam is the essence of all Vedānta 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.
Purport

Vairāgya, renunciation, means giving up everything that has no relation with the Absolute Truth. Saintly devotees and demigods are enthused by the nectar of the Lord’s spiritual pastimes, which are the essence of all Vedic knowledge. Vedic knowledge elaborately negates the ultimate reality of material things by emphasizing their temporary, fleeting existence. The ultimate goal is vastu, the factual substance, which is advitīyam, one without a second. That unique Absolute Truth is a transcendental person far beyond the mundane categories and characteristics of personality found in our pale material world. Thus the ultimate goal of Śrīmad-Bhāgavatam is to train the sincere reader in love of Godhead. Lord Kṛṣṇa is supremely lovable because of His eternal, transcendental qualities. The beauty of this world is a dim reflection of the unlimited beauty of the Lord. Without compromise, Śrīmad-Bhāgavatam persistently declares the glories of the Absolute Truth and is therefore the supreme spiritual literature, awarding a full taste of the nectar of love of Kṛṣṇa in full Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From beginning to end, the Śrīmad-Bhāgavatam is full of the Lord’s pastimes which give bliss to devotees endowed with a sense of renunciation. This Bhāgavatam is the essence of all Vedānta philosophy because its subject matter is one Brahman, a substance with no duality. The main goal of the work is merging. This verse speaks of the subject matter and goal. The host (vrāta) of topics concerning the pastimes of the Lord is sweet. The devotees who are called devatās become blissful because of these topics. The subject of these topics is bhakti, and bhakti is sweet nectar. The goal is prema, because by prema one can taste the sweetness of bhakti-rasa. The phrase “it gives bliss to the devotees” means that the devotee’s experience of prema. By the use of the words nectar and devatās, the Bhāgavatam giving nectar to the devotees is indicated. By this, the scripture’s nature as Mohinī is indicated, since she is famous for giving nectar to the devatās. With a movement of her brow to the devotees who know her identity, unseen by others, she says “Appearing in this way, I must be favorable to you. Cheating the demons, I will give you nectar.” By moving her eyebrows at the demons who do not know her identity, she says clearly, “By my appearance you should gain victory. Giving you nectar is a secondary affair. The main thing is that I will constantly give you astonishing bliss while you remain householders. I will serve a little nectar first to the lowly devatās. ” Similarly the Bhāgavatam in half a verse, speaking of the giving the devotees nectar of his pastimes, indicates the goal of the Bhāgavatam. But the Lord has also said parokṣa-vādā ṛṣayaḥ parokṣaṁ mama ca priyam: the Vedic seers and mantras deal in esoteric terms, and I also am pleased by such confidential descriptions. (SB 11.21.35) Thus having said what is unnoticed by most people, he speaks another subject and goal for the person who does not know the Lord but thinks he knows scriptures. “It is the essence of all Vedāntas, which is oneness with Brahman, an object with no duality. The work has Brahman as its subject (niṣṭham) and merging in Brahman as its main goal.” Some people explain the verse as follows. Because this scripture speaks of both bhakti and jñāna, after speaking of the subject and goal of bhakti and prema, the work then speaks of jñāna and merging as the subject and goal. Brahman is the subject. This work has as its goal merging (kaivalyam) as its one goal. Others explain as follows. At the beginning of this work it is understood from the second verse that bhakti is the subject with the words (dharmaḥ projjhita-kaitavo ‘tra) and from the same verse with the words sadyo hṛdy avarudhyate atra kṛtibhiḥ it is understood the prema is the goal. Thus by the predominance of bhakti over jñāna and liberation, its goal, in the whole work, bhakti is indicated as the main subject and prema is the goal. It is also necessary to give an esoteric meaning to the verse so it becomes suitable for devotees, in the manner of Mohinī’s appearance to both parties. The meaning tan-niṣṭham is as follows. This work remains (stham), having given up (nisṛtya) Brahman and merging. The work has as its goal only the mood of exclusive devotion (kaivalyam), devoid of jñāna, karma and Svarga.
Related lectures
Personal Guidance
From beginning to end, Bhagavatam encourages renunciation and nectarean accounts of Hari. The book contains both fierce 'let go' and sweet 'come here.' Devotional life balances both invitations.
Reflection Questions
  • Which side — letting go or coming closer — has been louder in my recent practice?
  • What restores the balance?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.13

↗
प्रौष्ठपद्यां पौर्णमास्यां हेमसिंहसमन्वितम् । ददाति यो भागवतं स याति परमां गतिम् ॥ १३ ॥
prauṣṭhapadyāṁ paurṇamāsyāṁ
[praushthapadyaam paurnamaasyaam]
hema-siṁha-samanvitam
[hema-simha-samanvitam]
dadāti yo bhāgavataṁ
[dadaati yo bhaagavatam]
sa yāti paramāṁ gatim
[sa yaati paramaam gatim]
Word-for-word
prauṣṭhapadyām — in the month of Bhādra paurṇamāsyām — on the full-moon day hema-siṁha — upon a golden throne samanvitam — seated dadāti — gives as a gift yaḥ — who bhāgavatam — Śrīmad-Bhāgavatam saḥ — he yāti — goes paramām — to the supreme gatim — destination.
Blended reading (Sanskrit + English inline)
prauṣṭhapadyāṁ paurṇamāsyāṁ
prauṣṭhapadyām
in the month of Bhādra
paurṇamāsyām
on the full-moon day
hema-siṁha-samanvitam
hema-siṁha
upon a golden throne
samanvitam
seated
dadāti yo bhāgavataṁ
dadāti
gives as a gift
sa yāti paramāṁ gatim
yaḥ
who
bhāgavatam
Śrīmad-Bhāgavatam
saḥ
he
yāti
goes
paramām
to the supreme
gatim
destination.
If on the full moon day of the month of Bhādra one places Śrīmad-Bhāgavatam on a golden throne and gives it as a gift, he will attain the supreme transcendental destination.
Purport

One should place Śrīmad-Bhāgavatam on a golden throne because it is the king of all literature. On the full-moon day of the month of Bhādra, the sun, which is compared to this king of literatures, is present in the constellation Leo and looks as if raised up on a royal throne. (According to astrology, the sun is said to be exalted in the sign of Leo). Thus one may unreservedly worship Śrīmad-Bhāgavatam, the supreme divine scripture.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If on the full moon day of the month of Bhādra one places Śrīmad-Bhāgavatam on a golden throne and gives it as a gift, he will attain the supreme destination. Prauṣṭhapadyām means related to Bhādra month. In that month Śukadeva completed the Bhāgavatam. One should see the Uttara-khaṇḍa of Padma Purāṇa. The king of all scriptures, the sun among the Purāṇas should be seated on a throne and treated royally. The king of all planets, the sun, enters into Siṁha or Leo zodiac sign during Bhādra month. Thus it is like a king seated on his throne (simhāsana). This is the metaphor.
Related lectures
Personal Guidance
On the full moon of Bhadra, placing Bhagavatam on a golden throne and giving it as a gift attains the supreme transcendental destination. Honoring the book itself is a sadhana; how we hold it teaches us how to hold its content.
Reflection Questions
  • How do I physically handle my Bhagavatam — carelessly or reverently?
  • What small adjustment in handling could deepen reverence?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.14

↗
राजन्ते तावदन्यानि पुराणानि सतां गणे । यावद्भ‍ागवतं नैव श्रूयतेऽमृतसागरम् ॥ १४ ॥
rājante tāvad anyāni
[raajante taavad anyaani]
purāṇāni satāṁ gaṇe
[puraanaani sataam gane]
yāvad bhāgavataṁ naiva
[yaavad bhaagavatam naiva]
śrūyate ’mṛta-sāgaram
[shrooyate ’mrita-saagaram]
Word-for-word
rājante — they shine forth tāvat — that long anyāni — the other purāṇāni — Purāṇas satām — of saintly persons gaṇe — in the assembly yāvat — as long as bhāgavatam — Śrīmad-Bhāgavatam na — not eva — indeed śrūyate — is heard amṛta-sāgaram — the great ocean of nectar.
Blended reading (Sanskrit + English inline)
rājante tāvad anyāni
rājante
they shine forth
tāvat
that long
anyāni
the other
purāṇāni satāṁ gaṇe
purāṇāni
Purāṇas
satām
of saintly persons
gaṇe
in the assembly
yāvad bhāgavataṁ naiva
yāvat
as long as
bhāgavatam
Śrīmad-Bhāgavatam
na
not
eva
indeed
śrūyate ’mṛta-sāgaram
śrūyate
is heard
amṛta-sāgaram
the great ocean of nectar.
All other Purāṇic scriptures shine forth in the assembly of saintly devotees only as long as that great ocean of nectar, Śrīmad-Bhāgavatam, is not heard.
Purport

Other Vedic literatures and other scriptures of the world remain prominent until the Śrīmad-Bhāgavatam is duly heard and understood. Śrīmad-Bhāgavatam is the ocean of nectar and the supreme literature. By faithful hearing, recitation and distribution of Śrīmad-Bhāgavatam, the world will be sanctified and other, inferior literatures will fade to minor status.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
All other Puranic scriptures shine forth in the assembly of saintly devotees only as long as that great ocean of nectar, Śrīmad-Bhāgavatam, is not heard. This is the king of all scriptures. That is indicated by the verb rājante. The other Purāṇas reign as kings until Bhāgavatam appears, since Bhāgavatam is like an emperor among kings. Or the verb rājante indicates “shining.” The other Purāṇas shine like stars in the night, until Bhāgavatam rises like the sun.
Personal Guidance
Other Puranas shine in assemblies of saints only as long as that great ocean of nectar, Bhagavatam, is not heard. Bhagavatam quietly overshadows all when it arrives. Some practices simply outrank others.
Reflection Questions
  • Which lesser practice am I keeping in front instead of letting Bhagavatam center my life?
  • What would re-centering look like?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.15

↗
सर्ववेदान्तसारं हि श्रीभागवतमिष्यते । तद्रसामृततृप्तस्य नान्यत्र स्याद्रति: क्‍वचित् ॥ १५ ॥
sarva-vedānta-sāraṁ hi
[sarva-vedaanta-saaram hi]
śrī-bhāgavatam iṣyate
[shree-bhaagavatam ishyate]
tad-rasāmṛta-tṛptasya
[tad-rasaamrita-triptasya]
nānyatra syād ratiḥ kvacit
[naanyatra syaad ratih kvachit]
Word-for-word
sarva-vedānta — of all Vedānta philosophy sāram — the essence hi — indeed śrī-bhāgavatam — Śrīmad-Bhāgavatam iṣyate — is said to be tat — of it rasa-amṛta — by the nectarean taste tṛptasya — for one who is satisfied na — not anyatra — elsewhere syāt — there is ratiḥ — attraction kvacit — ever.
Blended reading (Sanskrit + English inline)
sarva-vedānta-sāraṁ hi
sarva-vedānta
of all Vedānta philosophy
sāram
the essence
hi
indeed
śrī-bhāgavatam iṣyate
śrī-bhāgavatam
Śrīmad-Bhāgavatam
iṣyate
is said to be
tad-rasāmṛta-tṛptasya
tat
of it
rasa-amṛta
by the nectarean taste
tṛptasya
for one who is satisfied
nānyatra syād ratiḥ kvacit
na
not
anyatra
elsewhere
syāt
there is
ratiḥ
attraction
kvacit
ever.
Śrīmad-Bhāgavatam is declared to be the essence of all Vedānta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śrīmad-Bhāgavatam is declared to be the essence of all Vedānta philosophy. One who has felt satisfaction from its sweet rasa will never be attracted to any other literature.
Related lectures
Personal Guidance
Bhagavatam is declared the essence of Vedanta. One who has tasted its nectarean mellow will never be attracted to other literatures. Right taste protects more reliably than right rule.
Reflection Questions
  • Where does 'rule' currently protect me from things 'taste' could handle more sweetly?
  • How can I cultivate the better taste?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.16

↗
निम्नगानां यथा गङ्गा देवानामच्युतो यथा । वैष्णवानां यथा शम्भु: पुराणानामिदं तथा ॥ १६ ॥
nimna-gānāṁ yathā gaṅgā
[nimna-gaanaam yathaa gangaa]
devānām acyuto yathā
[devaanaam achyuto yathaa]
vaiṣṇavānāṁ yathā śambhuḥ
[vaishnavaanaam yathaa shambhuh]
purāṇānām idam tathā
[puraanaanaam idam tathaa]
Word-for-word
nimna-gānām — of rivers flowing down to the sea yathā — as gaṅgā — the Ganges devānām — of all deities acyutaḥ — the infallible Supreme Personality of Godhead yathā — as vaiṣṇavānām — of devotees of Lord Viṣṇu yathā — as śambhuḥ — Śiva purāṇānām — of Purāṇas idam — this tathā — similarly.
Blended reading (Sanskrit + English inline)
nimna-gānāṁ yathā gaṅgā
nimna-gānām
of rivers flowing down to the sea
yathā
as
gaṅgā
the Ganges
devānām acyuto yathā
devānām
of all deities
acyutaḥ
the infallible Supreme Personality of Godhead
yathā
as
vaiṣṇavānāṁ yathā śambhuḥ
vaiṣṇavānām
of devotees of Lord Viṣṇu
yathā
as
śambhuḥ
Śiva
purāṇānām idam tathā
purāṇānām
of Purāṇas
idam
this
tathā
similarly.
Just as the Gaṅgā is the greatest of all rivers, Lord Acyuta the supreme among deities and Lord Śambhu [Śiva] the greatest of Vaiṣṇavas, so Śrīmad-Bhāgavatam is the greatest of all Purāṇas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just as the Gaṅgā is the greatest of all rivers, Acyuta is the supreme among deities and Śiva is the greatest of Vaiṣṇavas, so Śrīmad-Bhāgavatam is the greatest of all Purāṇas.
Related lectures
Personal Guidance
As Ganga is the greatest river, Acyuta among deities, Sambhu among Vaishnavas — so Bhagavatam is supreme among Puranas. The work names its own seat at the top with calm authority.
Reflection Questions
  • Do I let the book claim the high seat in my study, or treat it like one of many?
  • What changes when I seat it where it belongs?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.17

↗
क्षेत्राणां चैव सर्वेषां यथा काशी ह्यनुत्तमा । तथा पुराणव्रातानां श्रीमद्भ‍ागवतं द्विजा: ॥ १७ ॥
kṣetrāṇāṁ caiva sarveṣāṁ
[kshetraanaam chaiva sarveshaam]
yathā kāśī hy anuttamā
[yathaa kaashee hy anuttamaa]
tathā purāṇa-vrātānāṁ
[tathaa puraana-vraataanaam]
śrīmad-bhāgavataṁ dvijāḥ
[shreemad-bhaagavatam dvijaah]
Word-for-word
kṣetrāṇām — of holy places ca — and eva — indeed sarveṣām — of all yathā — as kāśī — Benares hi — indeed anuttamā — unexcelled tathā — thus purāṇa-vrātānām — of all the Purāṇas śrīmat-bhāgavatam — Śrīmad-Bhāgavatam dvijāḥ — O brāhmaṇas..
Blended reading (Sanskrit + English inline)
kṣetrāṇāṁ caiva sarveṣāṁ
kṣetrāṇām
of holy places
ca
and
eva
indeed
sarveṣām
of all
yathā kāśī hy anuttamā
yathā
as
kāśī
Benares
hi
indeed
anuttamā
unexcelled
tathā purāṇa-vrātānāṁ
tathā
thus
purāṇa-vrātānām
of all the Purāṇas
śrīmad-bhāgavataṁ dvijāḥ
śrīmat-bhāgavatam
Śrīmad-Bhāgavatam
dvijāḥ
O brāhmaṇas..
O brāhmaṇas, in the same way that the city of Kāśī is unexcelled among holy places, Śrīmad-Bhāgavatam is supreme among all the Purāṇas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O brāhmaṇas, in the same way that the city of Kāśī is unexcelled among holy places, Śrīmad-Bhāgavatam is supreme among all the Purāṇas.
Personal Guidance
As Kasi is unexcelled among holy places, Bhagavatam is supreme among Puranas. The book is a kind of holy city — to which we keep returning for sanctity.
Reflection Questions
  • Have I treated Bhagavatam as a place I keep coming home to?
  • What single page is currently my favorite address there?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.18

↗
श्रीमद्भ‍ागवतं पुराणममलं यद्वैष्णवानां प्रियं यस्मिन् पारमहंस्यमेकममलं ज्ञानं परं गीयते । तत्र ज्ञानविरागभक्तिसहितं नैष्कर्म्यमाविष्कृतं तच्छृण्वन् सुपठन् विचारणपरो भक्त्या विमुच्येन्नर: ॥ १८ ॥
śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ
[shreemad-bhaagavatam puraanam amalam yad vaishnavaanaam priyam]
yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate
[yasmin paaramahamsyam ekam amalam jnaanam param geeyate]
tatra jñāna-virāga-bhakti-sahitaṁ naiṣkarmyam āviskṛtaṁ
[tatra jnaana-viraaga-bhakti-sahitam naishkarmyam aaviskritam]
tac chṛṇvan su-paṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ
[tach chrinvan su-pathan vichaarana-paro bhaktyaa vimuchyen narah]
Word-for-word
śrīmat-bhāgavatam — Śrīmad-Bhāgavatam purāṇam — the Purāṇa amalam — perfectly pure yat — which vaiṣṇavānām — to the Vaiṣṇavas priyam — most dear yasmin — in which pāramahaṁsyam — attainable by the topmost devotees ekam — exclusive amalam — perfectly pure jñānam — knowledge param — supreme gīyate — is sung tatra — there jñāna-virāga-bhakti-sahitam — together with knowledge, renunciation and devotion naiṣkarmyam — freedom from all material work āviṣkṛtam — is revealed tat — that śṛṇvan — hearing su-paṭhan — properly chanting vicāraṇa-paraḥ — who is serious about understanding bhaktyā — with devotion vimucyet — becomes totally liberated naraḥ — a person.
Blended reading (Sanskrit + English inline)
śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ
śrīmat-bhāgavatam
Śrīmad-Bhāgavatam
purāṇam
the Purāṇa
amalam
perfectly pure
yat
which
vaiṣṇavānām
to the Vaiṣṇavas
priyam
most dear
yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate
yasmin
in which
pāramahaṁsyam
attainable by the topmost devotees
ekam
exclusive
amalam
perfectly pure
jñānam
knowledge
param
supreme
gīyate
is sung
tatra jñāna-virāga-bhakti-sahitaṁ naiṣkarmyam āviskṛtaṁ
tatra
there
jñāna-virāga-bhakti-sahitam
together with knowledge, renunciation and devotion
naiṣkarmyam
freedom from all material work
āviṣkṛtam
is revealed
tac chṛṇvan su-paṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ
tat
that
śṛṇvan
hearing
su-paṭhan
properly chanting
vicāraṇa-paraḥ
who is serious about understanding
bhaktyā
with devotion
vimucyet
becomes totally liberated
naraḥ
a person.
Śrīmad-Bhāgavatam is the spotless Purāṇa. It is most dear to the Vaiṣṇavas because it describes the pure and supreme knowledge of the paramahaṁsas. This Bhāgavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand Śrīmad-Bhāgavatam, who properly hears and chants it with devotion, becomes completely liberated.
Purport

Because Śrīmad-Bhāgavatam is completely free of contamination by the modes of nature, it is endowed with extraordinary spiritual beauty and is therefore dear to the pure devotees of the Lord. The word pāramahaṁsyam indicates that even completely liberated souls are eager to hear and narrate Śrīmad-Bhāgavatam. Those who are trying to be liberated should faithfully serve this literature by hearing and reciting it with faith and devotion.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
This glorious Bhāgavatam is the spotless Purāṇa, and therefore dear to the Vaiṣṇavas. It as well describes pure jñāna beneficial even for paramahaṁsas. This Bhāgavatam rejects the process of karma and is endowed with the processes of jñāna, vairāgya and bhakti. Anyone who contemplates Śrīmad-Bhāgavatam and who properly hears and chants it with devotion becomes completely liberated. This verse explains Bhāgavatam’s supreme position. This Purāṇa alone is endowed with all glory (śrīmat), since it does not have contamination arising from the three guṇas (amalam). Because of this it is dear to the devotees. This shows the excellence of its bhakti. Even those who are greedy to attain jñāna arising from bhakti, those who have attained jñāna and those who are ātmārāmas should take shelter of this work. Pāramahaṁsyam means “beneficial for paramahaṁsas. In this Bhāgavatam, knowledge beneficial for paramahaṁsas, the best (param) knowledge, since it arises from bhakti, is explained. Those who are practicing jñāna should hear this work. It is completely without karma (naiṣkarmyam).
Related lectures
Personal Guidance
Bhagavatam is the spotless Purana, most dear to Vaishnavas, describing the pure knowledge of paramahaṁsas. It is shaped for those who seek the highest, not for the curious tourist.
Reflection Questions
  • Am I currently reading as tourist or as seeker?
  • What attitude shift would re-aim me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.19

↗
कस्मै येन विभासितोऽयमतुलो ज्ञानप्रदीप: पुरा तद्रूपेण च नारदाय मुनये कृष्णाय तद्रूपिणा । योगीन्द्राय तदात्मनाथ भगवद्राताय कारुण्यत- स्तच्छुद्धं विमलं विशोकममृतं सत्यं परं धीमहि ॥ १९ ॥
kasmai yena vibhāsito ’yam atulo jñāna-pradīpaḥ purā
[kasmai yena vibhaasito ’yam atulo jnaana-pradeepah puraa]
tad-rūpeṇa ca nāradāya munaye kṛṣṇāya tad-rūpiṇā
[tad-roopena cha naaradaaya munaye krishnaaya tad-roopinaa]
yogīndrāya tad-ātmanātha bhagavad-rātāya kāruṇyatas
[yogeendraaya tad-aatmanaatha bhagavad-raataaya kaarunyatas]
tac chuddhaṁ vimalaṁ viśokam amṛtaṁ satyaṁ paraṁ dhīmahi
[tach chuddham vimalam vishokam amritam satyam param dheemahi]
Word-for-word
kasmai — unto Brahmā yena — by whom vibhāsitaḥ — thoroughly revealed ayam — this atulaḥ — incomparable jñāna — of transcendental knowledge pradīpaḥ — the torchlight purā — long ago tat-rūpeṇa — in the form of Brahmā ca — and nāradāya — to Nārada munaye — the great sage kṛṣṇāya — to Kṛṣṇa-dvaipāyana Vyāsa tat-rūpiṇā — in the form of Nārada yogi-indrāya — to the best of yogīs, Śukadeva tat-ātmanā — as Nārada atha — then bhagavat-rātāya — to Parīkṣit Mahārāja kāruṇyataḥ — out of mercy tat — that śuddham — pure vimalam — uncontaminated viśokam — free from misery amṛtam — immortal satyam — upon the truth param — supreme dhīmahi — I meditate.
Blended reading (Sanskrit + English inline)
kasmai yena vibhāsito ’yam atulo jñāna-pradīpaḥ purā
kasmai
unto Brahmā
yena
by whom
vibhāsitaḥ
thoroughly revealed
tad-rūpeṇa ca nāradāya munaye kṛṣṇāya tad-rūpiṇā
ayam
this
atulaḥ
incomparable
jñāna
of transcendental knowledge
pradīpaḥ
the torchlight
purā
long ago
tat-rūpeṇa
in the form of Brahmā
ca
and
nāradāya
to Nārada
munaye
the great sage
kṛṣṇāya
to Kṛṣṇa-dvaipāyana Vyāsa
yogīndrāya tad-ātmanātha bhagavad-rātāya kāruṇyatas
tat-rūpiṇā
in the form of Nārada
yogi-indrāya
to the best of yogīs, Śukadeva
tat-ātmanā
as Nārada
atha
then
bhagavat-rātāya
to Parīkṣit Mahārāja
tac chuddhaṁ vimalaṁ viśokam amṛtaṁ satyaṁ paraṁ dhīmahi
kāruṇyataḥ
out of mercy
tat
that
śuddham
pure
vimalam
uncontaminated
viśokam
free from misery
amṛtam
immortal
satyam
upon the truth
param
supreme
dhīmahi
I meditate.
I meditate upon that pure and spotless Supreme Absolute Truth, who is free from suffering and death and who in the beginning personally revealed this incomparable torchlight of knowledge to Brahmā. Brahmā then spoke it to the sage Nārada, who narrated it to Kṛṣṇa-dvaipāyana Vyāsa. Śrīla Vyāsa revealed this Bhāgavatam to the greatest of sages, Śukadeva Gosvāmī, and Śukadeva mercifully spoke it to Mahārāja Parīkṣit.
Purport

The first verse of Śrīmad-Bhāgavatam states, satyaṁ paraṁ dhīmahi — “I meditate upon the Supreme Truth” — and now at the conclusion of this magnificent transcendental literature, the same auspicious sounds are vibrated. The words tad-rūpeṇa, tad-rūpiṇā and tad-ātmanā in this verse clearly indicate that Lord Kṛṣṇa Himself originally spoke Śrīmad-Bhāgavatam to Brahmā and then continued to speak this literature through the agency of Nārada Muni, Dvaipāyana Vyāsa, Śukadeva Gosvāmī and other great sages. In other words, whenever saintly devotees vibrate Śrīmad-Bhāgavatam, it is to be understood that Lord Kṛṣṇa Himself is speaking the Absolute Truth through the agency of His pure representatives. Anyone who submissively hears this literature from the Lord’s bona fide devotees transcends his conditioned state and becomes qualified to meditate upon the Absolute Truth and serve Him.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I meditate upon that pure, spotless Nārāyaṇa, who is free from suffering and death and who previously revealed this incomparable lamp of knowledge to Brahmā. Brahmā then spoke it to the sage Nārada, who narrated it to Kṛṣṇa-dvaipāyana Vyāsa. Śrīla Vyāsa revealed this Bhāgavatam to the greatest of sages, Śukadeva Gosvāmī, and Śukadeva mercifully spoke it to Mahārāja Parīkṣit. He invokes auspiciousness, with meditation on the Lord who started the sampradaya of Bhāgavatam knowledge. Kasmai means Brahmā. It is inflexed like a pronoun as poetic license. The twelve volumes of Bhāgavatam, previously, at the beginning of the kalpa, were given by Brahmā to Nārada. Nārada gave it to Vyāsadeva. Vyāsadeva gave it to Śukadeva. Śukadeva gave it to King Parīkṣit (bhagavat-rātāya). I meditate on the form of Nārāyaṇa (tat param satyam). Just as the work began with gāyatrī it concludes with gāyatrī (satyaṁ paraṁ dhīmahi). Gāyatrī is equated with knowledge of the Vedas. Thus this work is equated with knowledge of the Vedas.
Related lectures
Personal Guidance
'I meditate upon that pure and spotless Supreme Absolute Truth, free from suffering and death, who personally revealed this Veda to Brahma.' Meditation is the proper close — we bow inward toward the One we have been hearing about.
Reflection Questions
  • How do I close my Bhagavatam reading — with meditation or with quick exit?
  • What ending could honor what I just received?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.20

↗
नमस्तस्मै भगवते वासुदेवाय साक्षिणे । य इदं कृपया कस्मै व्याचचक्षे मुमुक्षवे ॥ २० ॥
namas tasmai bhagavate
[namas tasmai bhagavate]
vāsudevāya sākṣiṇe
[vaasudevaaya saakshine]
ya idam kṛpayā kasmai
[ya idam kripayaa kasmai]
vyācacakṣe mumukṣave
[vyaachachakshe mumukshave]
Word-for-word
namaḥ — obeisances tasmai — to Him bhagavate — the Supreme Personality of Godhead vāsudevāya — Lord Vāsudeva sākṣiṇe — the supreme witness yaḥ — who idam — this kṛpayā — out of mercy kasmai — to Brahmā vyācacakṣe — explained mumukṣave — who was desiring liberation.
Blended reading (Sanskrit + English inline)
namas tasmai bhagavate
namaḥ
obeisances
tasmai
to Him
bhagavate
the Supreme Personality of Godhead
vāsudevāya sākṣiṇe
vāsudevāya
Lord Vāsudeva
sākṣiṇe
the supreme witness
ya idam kṛpayā kasmai
yaḥ
who
idam
this
kṛpayā
out of mercy
kasmai
to Brahmā
vyācacakṣe mumukṣave
vyācacakṣe
explained
mumukṣave
who was desiring liberation.
We offer our obeisances to the Supreme Personality of Godhead, Lord Vāsudeva, the all-pervading witness, who mercifully explained this science to Brahmā when he anxiously desired salvation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I offer respects to the Supreme Lord, Vāsudeva, the witness of my task, who mercifully explained this to Brahmā when he originally desired liberation. Having ended the scripture, he offers respects to his personal deity. I offer respects to the son of Vasudeva, the witness: he directly sees whether I am a devotee or devoid of bhakti, whether I am righteous or sinful, whether I know or do not know how to explain the intended meaning of Bhāgavatam. I take shelter of his mercy. I am such a rascal. Even Brahmā, without his mercy, does not know the meaning of Bhāgavatam. Vāsudeva mercifully explained it to him, since he desired liberation. Previous to his request for the knowledge, Brahmā desired liberation. After the instructions however, he desired prema and became indifferent to liberation.
Related lectures
Personal Guidance
Obeisances are offered to Vasudeva, the all-pervading witness, who mercifully explained this science to Brahma. He did not keep it to Himself; mercy made Him explain. We are the downstream beneficiaries.
Reflection Questions
  • Have I felt myself as 'downstream beneficiary' rather than self-made knower?
  • How does that stance reshape my reading?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.21

↗
योगीन्द्राय नमस्तस्मै शुकाय ब्रह्मरूपिणे । संसारसर्पदष्टं यो विष्णुरातममूमुचत् ॥ २१ ॥
yogīndrāya namas tasmai
[yogeendraaya namas tasmai]
śukāya brahma-rūpiṇe
[shukaaya brahma-roopine]
saṁsāra-sarpa-daṣṭaṁ yo
[samsaara-sarpa-dashtam yo]
viṣṇu-rātam amūmucat
[vishnu-raatam amoomuchat]
Word-for-word
yogi-indrāya — to the king of mystics namaḥ — obeisances tasmai — to him śukaya — Śukadeva Gosvāmī brahma-rūpiṇe — who is a personal manifestation of the Absolute Truth saṁsāra-sarpa — by the snake of material existence daṣṭam — bitten yaḥ — who viṣṇu-rātam — Parīkṣit Mahārāja amūmucat — freed.
Blended reading (Sanskrit + English inline)
yogīndrāya namas tasmai
yogi-indrāya
to the king of mystics
namaḥ
obeisances
tasmai
to him
śukāya brahma-rūpiṇe
śukaya
Śukadeva Gosvāmī
brahma-rūpiṇe
who is a personal manifestation of the Absolute Truth
saṁsāra-sarpa-daṣṭaṁ yo
saṁsāra-sarpa
by the snake of material existence
daṣṭam
bitten
yaḥ
who
viṣṇu-rātam amūmucat
viṣṇu-rātam
Parīkṣit Mahārāja
amūmucat
freed.
I offer my humble obeisances to Śrī Śukadeva Gosvāmī, the best of mystic sages and a personal manifestation of the Absolute Truth. He saved Mahārāja Parīkṣit, who was bitten by the snake of material existence.
Purport

Sūta Gosvāmī now offers obeisances to his own spiritual master, Śukadeva Gosvāmī. Śrīla Viśvanātha Cakravartī Ṭhākura clarifies that just as Arjuna was placed into material confusion so that Bhagavad-gītā might be spoken, so King Parīkṣit, a pure, liberated devotee of the Lord, was cursed to die so that Śrīmad-Bhāgavatam might be spoken. Actually, King Parīkṣit is viṣṇu-rāta, eternally under the protection of the Lord. Śukadeva Gosvāmī liberated the king from his so-called illusion to exhibit the merciful nature of a pure devotee and the enlightening effect of his association.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I offer my humble obeisances to Śukadeva Gosvāmī, the best of yogīs, and the very form of para-brahman, who saved Mahārāja Parīkṣit, bitten by the snake of material existence. He offers respects to Śukadeva. He is addressed as king of the yogīs because he is the chief master of bhakti-yoga, jñāna-yoga, karma-yoga and aśṭāṅga-yoga. He is the very form of parabrahman (brahma-rūpine). He delivered Parīkṣit who was bitten by the snake of saṁsāra. Just as the Lord removed Arjuna’s illusion by teaching the Gītā, and he removed Uddhava’s illusion by instructions in the Eleventh Canto, Śukadeva removed Parīkṣit saṁsāra by the Bhāgavatam. This is a statement made for common people. Actually, since all three are eternal associates of the Lord, they have no trace of saṁsāra. It is seen that the system for the continuation of beneficial teachings takes support of a single, great devotee among many merciful devotees who expertly bear the task of making the jīvas receive benefit. In this case the word viṣṇu-rāta is used to describe Parīkṣit. Viṣṇu-rāta means Parīkṣit who was given (rāta) to Yudhiṣṭhira by the mercy of Viṣṇu, or who was received by the Lord himself. What foolish person could think he was affected by saṁsāra? Moreover, just as in this world a mantra to remove poison does not depend are material knowledge, so, whether one knows or does not know material subjects, the sounds of the Bhāgavatam completely uproot the poison of saṁsāra. This is the intention of the speaker in choosing his words.
Personal Guidance
Humble obeisances are offered to Sukadeva, the best of mystic sages, who saved Pariksit. The personal helper at the moment of death is honored by name. We too can name those who have saved us in our own dying places.
Reflection Questions
  • Whose name should I offer humble obeisance to today for saving me at some difficult juncture?
  • Have I told them?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.22

↗
भवे भवे यथा भक्ति: पादयोस्तव जायते । तथा कुरुष्व देवेश नाथस्त्वं नो यत: प्रभो ॥ २२ ॥
bhave bhave yathā bhaktiḥ
[bhave bhave yathaa bhaktih]
pādayos tava jāyate
[paadayos tava jaayate]
tathā kuruṣva deveśa
[tathaa kurushva devesha]
nāthas tvaṁ no yataḥ prabho
[naathas tvam no yatah prabho]
Word-for-word
bhave bhave — in life after life yathā — so that bhaktiḥ — devotional service pādayoḥ — at the lotus feet tava — of You jāyate — arises tathā — so kuruṣva — please do deva-īśa — O Lord of lords nāthaḥ — the master tvam — You naḥ — our yataḥ — because prabho — O Lord.
Blended reading (Sanskrit + English inline)
bhave bhave yathā bhaktiḥ
bhave bhave
in life after life
yathā
so that
bhaktiḥ
devotional service
pādayos tava jāyate
pādayoḥ
at the lotus feet
tava
of You
jāyate
arises
tathā kuruṣva deveśa
tathā
so
kuruṣva
please do
deva-īśa
O Lord of lords
nāthas tvaṁ no yataḥ prabho
nāthaḥ
the master
tvam
You
naḥ
our
yataḥ
because
prabho
O Lord.
O Lord of lords, O master, please grant us pure devotional service at Your lotus feet, life after life.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Lord of lords! O master! Please grant us pure devotional service at your lotus feet, life after life.
Personal Guidance
'O Lord of lords, please grant us pure devotional service at Your lotus feet, life after life.' This is the closing prayer of the entire Bhagavatam — devotional service across all future lives. The ask is bold, sustained, and exactly right.
Reflection Questions
  • Is my prayer sustained across the long arc — life after life — or only for today's relief?
  • How could I lengthen the arc of my asking?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.13.23

↗
नामसङ्कीर्तनं यस्य सर्वपापप्रणाशनम् । प्रणामो दु:खशमनस्तं नमामि हरिं परम् ॥ २३ ॥
nāma-saṅkīrtanaṁ yasya
[naama-sankeertanam yasya]
sarva-pāpa praṇāśanam
[sarva-paapa pranaashanam]
praṇāmo duḥkha-śamanas
[pranaamo duhkha-shamanas]
taṁ namāmi hariṁ param
[tam namaami harim param]
Word-for-word
nāma-saṅkīrtanam — the congregational chanting of the holy name yasya — of whom sarva-pāpa — all sins praṇāśanam — which destroys praṇāmaḥ — the bowing down duḥkha — misery śamanaḥ — which subdues tam — to Him namāmi — I offer my obeisances harim — to Lord Hari param — the Supreme.
Blended reading (Sanskrit + English inline)
nāma-saṅkīrtanaṁ yasya
nāma-saṅkīrtanam
the congregational chanting of the holy name
yasya
of whom
sarva-pāpa praṇāśanam
sarva-pāpa
all sins
praṇāśanam
which destroys
praṇāmo duḥkha-śamanas
praṇāmaḥ
the bowing down
duḥkha
misery
śamanaḥ
which subdues
taṁ namāmi hariṁ param
tam
to Him
namāmi
I offer my obeisances
harim
to Lord Hari
param
the Supreme.
I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering.
Purport

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Twelfth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Glories of Śrīmad-Bhāgavatam.”

The Twelfth Canto was completed at Gainesville, Florida, on Sunday, July 18, 1982.

END OF THE TWELFTH CANTO

We offer our most respectful obeisances at the lotus feet of His Divine Grace Oṁ Viṣṇupāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī Śrīmad Bhaktivedanta Swami Prabhupāda and, by his mercy, to the Six Gosvāmīs of Vṛndāvana, to Lord Caitanya and His eternal associates, to Śrī Śrī Rādhā-Kṛṣṇa and to the supreme transcendental literature, Śrīmad-Bhāgavatam. By the causeless mercy of Śrīla Prabhupāda we have been able to approach the lotus feet of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, Śrīla Jīva Gosvāmī, Śrīla Viśvanātha Cakravartī Ṭhākura, Śrīla Śrīdhara Svāmī, and other great Vaiṣṇava ācāryas, and by carefully studying their liberated commentaries we have humbly tried to complete the Śrīmad-Bhāgavatam. We are the insignificant servants of our spiritual master, Śrīla Prabhupāda, and by his mercy we have been allowed to serve him through the presentation of Śrīmad-Bhāgavatam.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I offer my respectful obeisances unto the Supreme Lord, whose names when chanted, destroy all sins. Offering of obeisances to him destroys all suffering. I offer respects to guru and Kṛṣṇa, and to the ocean of mercy, Lokanatha. [Note: Viṣvanāthas dīksā line is as follows: Lokanātha, Narottama, Gaṅgānārāyaṇa Cakravartī, Kṛṣṇacaraṇa Cakravartī, Rādhārāmana Cakravartī, Viśvanātha Cakravartī. ] O Kṛṣṇa Caitanya! O Gauraṅga along with your associates! O unconditional ocean of mercy! Please fill me with prema. Glory to the couple expert in pastimes of rasa in Vṛṇdāvana! Please lead me to your gopī associates! Be merciful to this commentary! Though I am ignorant, you have made me write this commentary. O Kṛṣṇa! O Bhāgavatam! Be pleased with this commentary! O protector of the cows! Though I am not intelligent, please accept and protect this work! Drink its milk and, if you are pleased, give it to your devotees. This commentary has been completed on the sixth lunar day of the waxing moon, in Māgha month, 1626 Śaka era. May the devotees of the Lord relish this commentary! Since the most learned among the learned have no taste for the Bhāgavatam whose sole function is to play in the waves of sweetness--a mood incomprehensible to the six philosophies, let it remain an unfortunate creation, defective in every word for them, though it is actually endowed with all good qualities and dances with divine wisdom. There is no harm if the Bhāgavatam contains ārambha-vāda (asat-kārya-vāda) of the Vaiśeṣikas and Nyāyikas, [Note: This is also called paramāṇu-vada.] pariṇāma-vāda (sat-kārya-vāda) of the Sāṅkhya philosophers or vivarta-vāda of the Advaitins. The final conclusion of bhakti, the jewel of human endeavors, will be seen by devotion, by the mercy of guru. Therefore I offer repeated respects to my guru. O devotees! This foolish person with fickle mind is crying at your door. Like a dog without a master, may he receive a little mercy! I offer respects to Govardhana, the best of the Lord’s servants. I offer repeated respects to Rādhā-kuṇḍa and Kṛṣṇa-kuṇḍa. Thus ends the commentary on Thirteenth Chapter of the Twelfth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Related lectures
Personal Guidance
The final obeisance: 'I offer respectful obeisances to Lord Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances to whom relieves all material suffering.' The book ends in nama-sankirtana. Chanting His names is the final instruction.
Reflection Questions
  • Where in my daily life does nama-sankirtana currently sit — center, edge, or absent?
  • What single move would bring it more to center?
📝 My note

Source: vedabase.io