First Verse of the Bhāgavata Purāṇa

Verse 1 (extracted from the First chapter of the Bhāgavata Purāṇa):

जन्माद्यस्य यतोऽन्वयादितरतः चार्थेष्वभिज्ञः स्वराट्
तेने ब्रह्म हृदा य आदिकवये मुह्यन्ति यत् सूरयः ।
तेजोवारिमृदां यथा विनिमयो यत्र त्रिसर्गोऽमृषा
धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि । १ ॥

janmādyasya yato'nvayāditarataḥ cārtheṣvabhijñaḥ svarāṭ
tene brahma hṛdā ya ādikavaye muhyanti yat sūrayaḥ |
tejovārimṛdāṃ yathā vinimayo yatra trisargo'mṛṣā
dhāmnā svena sadā nirastakuhakaṃ satyaṃ paraṃ dhīmahi || 1 ||

“Let us meditate upon the Supreme Spirit who is real; from whom emanate the creation etc. (i.e. creation, preservation and destruction) of this (universe), (as can be inferred from) his presence in all that exists and his absence from all that is non-existent; who is omniscient and self-refulgent; who extended (i.e. revealed) to the first knower (or wise one) viz. god Brahmā, through his heart, the Veda about which even the learned ones are perplexed; in whom (i.e. resting on whom) the creation of the three attributes (viz., sattva, rajas and tamas) appears real like theapparent transmutation of the light, water and earth (for example, appearance of water in the heat and light of the sun as in the mirage etc.); who by his lustre has always dispelled illusion.”

This verse has been differently interpreted by different commentators.

(1) Bhāvāratha Dīpikā (Śrīdhara):

Śrīdhara, the oldest commentator on the Bhāgavata Purāṇa (Bhāgavata Purāṇa) states that he is recording the traditional interpretation of the Bhāgavata Purāṇa in his Commentary (commentary), the Bhāvārtha-dīpikā.

sampradāyānurodhena paurvāparyānusārataḥ /
śrī-bhāgavata-bhāvārtha-dīpikeyam pratanyate //

According to Bhāvāratha Dīpikā, the Supreme Spirit or Reality is both immanent and transcendent. The universe originates from the Supreme Spirit. is sustained therein and finally dissolves into the same Spirit. During this world process, the Supreme Spirit is eternally established in its original grandeur, the world process being traceable to cosmic illusion.

He interprets the verse as follows:

(i) Let us meditate on the Supreme Lord (who is) real; in whom (i.e. depending on whom) the creation of the three attributes of the Cosmic Illusion (viz. sattva, rajas and tamas)—though unreal—appears to be real, just like the transmutation of Fire, Water and Earth enter se (For example, a mirage wherein water, though non-existent, appears to exist in the blazing heat and light of the Sun.). In him, this three-fold creation is unreal. By his own lustre, He has dispelled delusion. (Let us contemplate on) him from whom is the creation (preservation and destruction) of the universe (as can be) inferred by logical concomitance and discontinuation.

OR (ii) the Supreme Being is the cause and the universe the effect. He, being the cause, is in (all) things and is different as the things are effects.

OR (iii) This universe being composed of parts, its creation etc. is due to him as can be deduced from positive and negative proofs, but he should be distinguished from the primordial nature (prakṛti or pradhāna as he is self- refulgent and omniscient (of his own accord.) Hence neither prakṛti nor jīva are worth meditating. Nor so is god Brahmā as) he—the Supreme Being—revealed to the first sage (god Brahmā), through his mind, the Vedas which have perplexed the learned ones.

Bhāvāratha Dīpikā concludes that the word dhīmahi in this verse shows that this Purāṇa deals with the science of the Supreme Being. He quotes other Purāṇas in his support.

Bhāvāratha Dīpikā is obviously a follower of non-dualism (advaita) of Śaṅkara.

(2) Bhāgavata Candrikā (Vīrarāghava):

Vīrarāghava, a follower of Rāmānuja explains his ontology succinctly in his com. Bhāgavata Candrikā. According to Rāmānuja. Brahman or the Supreme Reality is qualiñed by sentience and non-sentience (cidacid-viśiṣṭa). Brahman enters the world of sentient and non-sentient things which emanate out of him and are sustained by him and enter into him. This relation of Brahman to the sentient and non-sentient creation has been elaborated by Rāmānuja in his concept of śarīra-śarīri-bhāva (body-Soul relation), viśeṣaṇa-viśeṣya-bhāva (substance-attribute relation), śeṣa-śeṣi-bhāva (dependent and—‘depended-upon’ relation), aṃśāṃśibhāva (part-whole relation), ādhārādheyabhāva (supporter-supported relation), niyantṛ-niyata- bhāva (ruler-ruled relation) and rakṣaka-rakṣyabhāva (redeemer-redeemed relation).

The interpretation of this verse as gathered from Bhāgavata Candrikā’s exposition is as follows:

Let us meditate on that real Supreme Brahman from whom emanate the creation etc. of this sentient-cum-non-sentient universe, both as the material cause and the efficient cause (as he is different from the Primordial Nature prakṛti—and individual Souls—Jīvātman); him who is omniscient, independent (not controlled by karmas), self-resplendent; who by his will-power revealed to God Brahman, the Vedas about which learned sages (like Kapila, Kaṇāda etc.) get perplexed; from whom proceeds the combination of the elements such as Fire, Water and Earth; about whom the three-fold creation (of the attributes sattva, rajas and tamas) is unreal (guṇa-traya-sṛṣṭaḥ prapañcaḥ... yasmin...mṛṣā, mithyā); who has dispelled delusion by the light of His infinite knowledge.

(3) Padaratnāvalī (Vijayadhvaja):

Vijayadhvaja, a follower of Dualistic (dvaita) Vedānta of Madhva, in his com. Pada-ratnāvalī, construes this verse differently and interprets as follows:

Let us contemplate on that eternally blessed Nārāyaṇa from whom come forth the creation etc. (‘etc.’ includes sustenance, destruction, control, bondage, liberation) of this existing universe as evidenced by logical positive, and negative proofs (and by Śruti and Smṛti); who thoroughly comprehends all objects; who is his own Lord (or who manifests himself at his own will) and is not subordinate to anyone else; who, out of affection, extended to the first sage (god Brahmā) the Veda (along with ita auxiliaries—aṅgas).

About whom (the past, present and future) gods like Brahmā and others have no knowledge. In whom the three-fold creation of Īśvara, individual souls and non-sentient things is of no avail like the combination of Fire, Water and Earth (They are real due to His support), who has dispelled illusion (Viṣṇu does not create the universe as an illusion but as a reality).

(4) Matsya and other Purāṇas:

The word dhīmahi in this verse seems to have led the writers of the Matsya and other Purāṇas to equate this verse with the sacred Gāyatrī Mantra (Ṛg Veda Saṃhitā. III, 62.10 and occurring in other Vedas). This Vedic verse is in the Gāyatrī metre and is addressed to Savitṛ (the Sun who is the source and inspirer of everything). It literally means ‘We contemplate upon that longed- for refulgence of the divine Savitṛ who may inspire our intellects.’ (For the sacredness of the Gāyatrī mantra sec P.V. Kane—History of Dharmaśāstra Vol. II, 1.303-304). Commentators of different schools of Vedānta endorse the above view of the Purāṇa-writers. Padaratnāvalī spells out this equation between the Gāyatrī Mantra and this verse (Bhāgavata Purāṇa 1.1.1) as follows:

Gāyatrī	Bhāgavata Purāṇa. 1.1.1
tat savitur devasya	Jamnādyasya yataḥ
vareṇyam	param
bhargaḥ	dhāmnā svena sadā nirasta-kuhakam
	Also svarād
dhiyo yo naḥ pracodayāt	tene Brahma hṛdā Ādi-kavaye
dhīmahi	dhīmahi

Padaratnāvalī states that the Bhāgavata Purāṇa verse is an ‘explanation or elucidation’ of the Gāyatrī Mantra.

(5) Siddhāntapradīpa (Śukadeva):

Śukadeva in his siddhānta-pradīpa presents the point of view of the Nimbārka or the dualistic-cum-nondualistic (Dvaitādvaita) Vedānta. Here significant differences in the interpretation of the words in this verse (from that of Bhāvāratha Dīpikā) are briefly noted.

janmādyasya—This refutes the schools which deny the existence of Brahman.

sadyaṃ dhīmahi—Let us meditate on the Lord who is described by Śruti as being ‘Real, Infinite knowledge, Brahma’.

param—cause of the universe.

janmādyasya yato'nva yād itarataḥ—Herein janmādi—means creation, preservation, destruction and liberation. The Lord is within all (sarvātmā) both by positive and negative proofs (anvaya and vyatireka).

yo'rtheṣvabhijñaḥ—This refutes the Sāṃkhya theory that the primordial Nature (pradhāna) is the cause of the world. He knows all objects while they are being created.

muhyanti yat sūrayaḥ—Though He is the cause of the world, Kapila and founders of other schools of philosophy do not know him and are deluded.

tejo-vāri-mṛdāṃ yathā vinimayaḥ—Hereby he refutes Vaiśeṣika theory of the creation of the universe. Just as the effects of Fire, Water and Earth viz. sparks, bubbles and pitcher are created out of some positive—existing—substances, the threefold creation is also real. This refutes the doctrine of the māyā-vādins (believers in cosmic illusion) who regard the three-fold creation as illusory.

dhāmnā svena sadā nirasta-kuhakam—Faultlessness of Brahman. Owing to his inherent refulgence, the Supreme Lord is never soiled by the faults due to the three-fold creation.

(6) Subodhinī (Vallabha):

Vallabha, the exponent of pure non-dualistic (Śuddhādvaita) Vedānta, declares in his Commentary Subodhinī that the world is real and is subtly Brahman. The individual souls and the inanimate world are in essence one with Brahman. He admits that individual soul (jīva), time (kāla), prakṛti or māyā are eternal existences. Brahman can create the world without any connection with māyā. He (Brahman) is not only an agent (kartā) but also an enjoyer (bhoktā). According to Subodhinī, the highest goal is not liberation (mukti) but rather eternal service of Kṛṣṇa and participation in his sports in the celestial Vṛndāvana. Non-difference alone is said to be real.

This philosophical stand of Subodhinī is found forcefully maintained in the Commentaries of Puruṣottama, Bālaprabodhini (Giridhara) and Others.

The following are the important differences in explanation from Bhāvāratha Dīpikā:

janmādi asya yataḥ—(i) That from which the sky is created, (ii) That of which (sustenance and destruction) creation is the beginning.

asya—One assuming the form of crores of worlds and one who is beyond the capacity of the mind to cognize.

yataḥ—Brahman, though the ‘seed’ (cause) of the universe does not undergo a modification just as the wish-yielding cow, tree or gem remain unchanged when they give the desired object.

anvayād itarataḥ etc.—Brahman is both the material and instrumental cause of the world.

suarāṭ—(i) Due to His self-splendidness (omniscience—Bālaprabodhini) He is not interested in objects of enjoyment etc. (ii) One who is absorbed in the joy of His own Self, has no worldly occupation (kleśa).

hṛdā— Along with the Purāṇas—‘Purāṇa is regarded as his heart’ (Purāṇaṃ hṛdayaṃ smṛtam)

yatra-mṛṣā—The characteristics of non-sentients and individual souls (jada-jīva-dharmāḥ) are not found in the Supreme Lord. Bālaprabodhini (Giridhara) in his Commentary Bālaprabodhinī explains: In the Supreme Lord’s person, the creation of three attributes of the primordial nature (prakṛti) viz. sattva, rajas and tamas, are false.

dhāmnā svena etc.—(i) Destroyer of the nescience of all by manifesting himself.

kuhaka—Fraud, viz. false identification of the body and sense-organs with the soul.

satyam......dhīmahi—Let us love or meditate on the Supreme Man, who is unaffected by Time and well known in the world and described in the Vedas.

(7) The Bengal School of Vaiṣṇavism :

The Bengal School of Vaiṣṇavism with their emphasis on Rādhā and the Parakīyā Preman cult shows great reverence to Bhāvāratha Dīpikā who in fact knows nothing of Rādhā and never advocated Parakīyā Preman (love between a man and a woman who is the wife of another person).

Caitanya had to develop this concept to absorb the Buddhist Sahajīyas and their followers in orthodox Hindu fold. Kramasandarbha. (Jīva Gosvāmī), a great exponent of this school, states that his commentary on the Bhāgavata Purāṇa—The Krama Sandarbha—is complementary to Bhāvāratha Dīpikā elucidating some points omitted or briefly explained by him.

svāmi-pādair na yad vyaktaṃ yad vyaktaṃ cāsphuṭam kvacit /
tatra tatra ca vijñeyaḥ saṇḍarbha-krama-nāmakaḥ /

Actually they differ so much from Bhāvāratha Dīpikā They admit of five principles: God, souls, māyā or prakṛti, the inherent power of God (svarūpa śakti) with its elements of jñāna (knowledge), śuddha-tattva (pure matter) and kāla (Time). The ultimate reality is Viṣṇu. the personal God of love and grace, possessing the usual attributes of sat, cit and ānanda. He is both nirguṇa and saguṇa as he inheres the qualities of omniscience, omnipotence etc.

According to Kramasandarbha., this verse enjoins meditation upon the Supreme Being who is the creator, omnipresent, free from all defects, full of inherent knowledge and the giver of liberation. The Commentary of Kramasandarbha. is too big to be summarised here.

Anvitārthaprakāśikā (Gaṅgāsahāya):

Gaṅgāsahāya in his Commentary Anvitārtha-prakāśikā maintains that this verse is pregnant with the contents and meaning etc. of the entire Bhāgavata Purāṇa All the to characteristics of Purāṇas are found herein. Obviously be accepts the Sk. terms of the characteristics mentioned in the Bhāgavata Purāṇa II.10.1., viz. (1) Sarga, (2) visarga, (3) sthāna, (4) poṣaṇa, (5) ūti, (6) manvantara, (7) īśānukathā, (8) nirodha, (9) mukti, (10) āśraya.

The characteristics are found in this verse as follows:—

Text of the verse	Signifies the characteristic	In Skandhas
janmādyasya yataḥ /	sarga visarga sthāna	III, IV, V
tene brahma hṛdā ya ādi-kavaye /	poṣaṇa	VI
muhyanti yat sūrayaḥ /	ūti	VII
	manvantara )	VIII
	īśānukathā )	IX
tejo-vāri-mṛdāṃ vinimayaḥ /	nirodha	X
dhāmnā svena sadā nirasta-kuhakam /	mukti	XI
satyaṃ param /	āśraya	XII
	The use of 1 p. atm. pada shows ‘the rightful claimant’ and the	I
dhīmahi	meditation suggested in this.	II