Brihad Bhagavatamrita (commentary)

by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja | 2005 | 440,179 words | ISBN-13: 9781935428329

The Brihad-bhagavatamrita Verse 2.2.98-99, English translation, including commentary (Dig-darshini-tika): an important Vaishnava text dealing with the importance of devotional service. The Brihad-bhagavatamrita, although an indepent Sanskrit work, covers the essential teachings of the Shrimad Bhagavatam (Bhagavata-purana). This is verse 2.2.98-99 contained in Chapter 2—Jnana (knowledge)—of Part two (prathama-khanda).

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.2.98-99:

परानन्द-घनं श्रीमत् सर्वेन्द्रिय-गुणाञ्जनम् ।
नारायणस्य रूपं तत् साक्षात् सम्पश्यताम् अपि ॥ २.९८ ॥
मधु-कैटभ-मुख्यानाम् असुराणां दुरात्मनाम् ।
न लीनो दुष्ट-भावोऽपि सर्व-पीडा-करो हि यः ॥ २.९९ ॥

parānanda-ghanaṃ śrīmat sarvendriya-guṇāñjanam |
nārāyaṇasya rūpaṃ tat sākṣāt sampaśyatām api || 2.98 ||
madhu-kaiṭabha-mukhyānām asurāṇāṃ durātmanām |
na līno duṣṭa-bhāvo'pi sarva-pīḍā-karo hi yaḥ || 2.99 ||

para-ānanda–transcendental bliss; ghanam–intense; śrīmat–glorious; sarva-indriya–for all the senses; guṇa–of sublime qualities; añjanam–an ointment; nārāyaṇasya–of Śrī Nārāyaṇa; rūpam–form; tat–the; sākṣāt–directly; sampaśyatām–of those who behold; api–also; madhu–by Madhu; kaiṭabha–and Kaiṭabha; mukhyānām–chief; asurāṇām–of demons; dur-ātmanām–wicked; na–not; līnaḥ–eradicated; duṣṭa-bhāvaḥ–wicked nature; api–although; sarva–to all; pīḍā-karaḥ–causing torment; hi–indeed; yaḥ–which.

Śrī Nārāyaṇa epitomizes all beauty (śrī). His form, the essence of concentrated bliss, radiates unlimited loveliness. The luster and sweetness of His magnificent form drown the senses of one beholding them in an ocean of bliss. Yet, even though wicked demons like Madhu and Kaiṭabha saw this form of the Lord in person, they still could not give up their heinous nature, the root of all suffering.

Commentary: Dig-darśinī-ṭīkā with Bhāvānuvāda

(By Śrīla Sanātana Gosvāmī himself including a deep purport of that commentary)

Demons such as Madhu and Kaiṭabha are indicated by the word ādi, meaning ‘etc.,’ in the phrase kaṃsaduryodhanādi of the previous verse. Although these demons personally saw Bhagavān, instead of joy, evil sentiments like anger and envy arose in their hearts. The current verse elaborates on this idea. Madhu, Kaiṭabha, Maya, Tāraka, Kālanemi, and other demons had unrestricted vision of the indescribable and unlimited beauty of Śrī Nārāyaṇa. However, not only were their hearts untouched by any bliss, but also, their malevolence did not diminish.

Śrī Gopa-kumāra might ask, “What was the nature of their malevolence?”

Śrī Pippalāyana replies, “It should be understood that the symptom of their evil natures was that even after having darśana of Bhagavān, their wickedness that afflicted the world did not decrease.” Alternatively, it can be said, “Their malevolence was the root of all miseries, and consequently they could not even be relieved of their own personal misery. As they were devoid of bhakti, their consciousness was impure, and thus they were depraved and hostile to Bhagavān.”

Gopa-kumāra might ask, “What was Bhagavān’s form like?”

Pippalāyana replies, “His form was the embodiment of supreme delight and the unlimited loveliness known as śrī. Therefore, His lustrous beauty and charming sweetness immerse all those who see Him in an ocean of happiness, bringing genuine sense enjoyment to the senses.”

In this verse, Madhu and Kaiṭabha have been mentioned instead of Kaṃsa, Duryodhana, and others, who were mentioned in the previous verse. The reason is that Gopa-kumāra’s disciple had not yet developed the qualification to hear the pastimes of Śrī Kṛṣṇa which took place in that brahmāṇḍa–pastimes that are the pinnacle of perfection and the most glorious of all topics. Therefore, here, Gopa-kumāra does not refer to Kaṃsa and Duryodhana.

In the wrestling arena in Mathurā, when Śrī Nanda Mahārāja and other unalloyed and dear associates of Śrī Nanda-nandana saw His charming moonlike face, the ocean of their love swelled. On the other hand, Kaṃsa and his followers, who were born in the same Yadu dynasty as Śrī Kṛṣṇa, did not experience any pleasure in their hearts upon seeing Him. Rather, their hearts burned with intense pain, fear, and anger.

Similarly, in the assembly of the Kauravas, when Śrī Vidura and Śrī Bhīṣmadeva saw the moon-like face of Śrī Kṛṣṇa and drank the nectar of His words, their hearts were filled with the most sublime happiness. Duryodhana and his associates, however, who were Śrī Bhagavān’s kinsmen by dint of being born in the Pūru dynasty, conversed with Him, sat with Him, and even married into His family. Nevertheless, not only did they not experience bliss, but seeing the Lord did not purify their hearts of their gravely offensive attitude towards His dearmost Pāṇḍavas. As a result, their multitude of faults, such as unremitting anger, envy, and self-conceit, acted as fuel, kindling a great conflagration of their offenses that ultimately consumed them all.

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