The Bhagavata Purana

by G. V. Tagare | 1950 | ISBN-10: 8120838203 | ISBN-13: 9788120838208

This page describes The Dialogue Between Vyasa and Narada which is chapter 5 of the English translation of the Bhagavata Purana, one of the eighteen major puranas containing roughly 18,000 metrical verses. Topics include ancient Indian history, religion, philosophy, geography, mythology, etc. The text has been interpreted by various schools of philosophy. This is the fifth chapter of the First Skandha of the Bhagavatapurana.

Chapter 5 - The Dialogue Between Vyāsa and Nārada

Sūta said:

1. The divine sage (Nārada) of great fame,[1] holding a lute in his hand, and being comfortably seated, spoke with a slight smile,[2] to the Brāhmaṇa sage who was sitting near him.[3]

Nārada said:

2. Oh highly fortunate son of Parāśara, is your son, associated with (lit. proud of) your body or with your mind,[4] quite satisfied with your body or mind (respectively)?

3. Have you not thoroughly comprehended[5] whatever you desired to know[6], as you have compiled the great, wonderful[7] Bhārata which is full of matters[8] pertaining to the principal goals of human life (viz. dharma, artha, kāma, mokṣa)?

4. The eternal Brahma[9] (Supreme Spirit) (Or the Veda) which has been so much coveted[10] by you (for its knowledge and attainment) has been known and attained by you. (Or in the case of the Veda: “has been studied and considered by you by composing the Veḍānta Sūtras”).[11] Still, Oh learned (sage)[12], you are worrying yourself as if you have not achieved your goal.

Vāsa said:

5. (Although) all that has been described by you, is certainly in me; my soul[13], however, is unsatisfied. I ask the (underlying) latent[14] cause of it to you, as you have unfathomable knowledge[15] and are born from Brahman[16].

6. Verily your honour knows all the secrets[17], as you have adored the Primeval Man (Lord Viṣṇu, who is) the regulator of (everything) high or low[18], and who, without being attached[19] creates, protects and destroys the universe by means of attributes (viz. sattva, rajas and tamas), as soon as He wills it (by His will-power).

7. You who travel in the three worlds (the Heaven, the earth and the subterranean regions) like the Sun (and thereby know the external things), and who, like the breath (wind) moving within, (are) a witness unto the hearts of others[20], explain to me sufficiently clearly the deficiency in me though I have dived deep into the Supreme Spirit by Yogic practices (e.g. meditation etc.)[21] and have mastered the Vedas by religious observances[22].

Nārada Said:

8. Your honour has not practically described the pure[23] glory of the Lord. I think that knowledge[24] by which the Supreme Being is not pleased is incomplete.

9. Oh great sage! You have not really described the glory of Vāsudeva (in the same proportion) as you have extolled in details the goals (of human life) like Religion (dharma) and ochers (viz. artha, kāma and mokṣa) and[25] its cognate subjects.

10. The speech composed of words with rhetorical charm[26] but which seldom describes the world-purifying glory of Hari, is[27] regarded like a place of pleasure worthy of enjoyment for worldly persons where ascetics[28] of pure mind[29], who dwell in (are merged in) the Supreme Spirit (Brahma[30]) never like to stay, like swans from the Mānasa lake, who have beautiful dwelling places, do not find pleasure in the pools that are the pleasure-resorts of crows alone.

11. That outflow of words[31] which though not properly composed[32] in every verse, makes good people (saints) hear, sing and praise the names (which are as if) imprinted[33] with the glory of the Infinite Lord, destroys the sins of the people.

12. Knowledge, (though) actionless[34] and pure[35], (if) devoid of devotion to the Imperishable Lord (Viṣṇu), does not appear sufficiently bright (purificatory).[36] And how can again the action which is always unblissful, even though (performed) without any desire of its fruit appear bright (i.e. will have purificatory effect, if it is not dedicated to God.)?

13. Oh highly fortunate one! (Your Honour) of correct insight[37], of pure (spotless) glory[38], lover of the truth, and observer of religious vows, should recollect (and describe) with concentrated mind[39], the various acts of the Lord with wide steps[40] (i.e, Viṣṇu in Vāmana incarnation) for liberation from all bondages (of this Saṃsāra).

14. Since you were looking for (objects) other than (the Lord’s deeds) and were desirous of speaking (i.e. describing) something else (than the pastimes of the Lord), your mind, which has become unstable on account of the words and forms (created by your above-mentioned desire) will not get a stable position anywhere and on any matter, like a boat driven by a gale (lit. “struck by a wind”).

15. A gross negligence[41] (has been committed by you) in advising censuarble acts (for the sake) of religion, to persons who by nature are addicted to secular desires. Ordinary people have followed those actions, thinking them to be (real) religion, on account of (Vyāsa’s) words.[42] (Ordinary man) does not think of setting aside that (way of life).

16. By abstaining from worldly acts, a very clever person becomes capable of knowing the blissful nature of the All-pervading, Limitless Lord. Therefore, your honour (should please) describe the diversions of the Supreme Lord to (persons) who are devoid of spiritual intellect[43] and who due to qualities viz. Sattva, Rajas, and Tamas are engaged in acts (holding out future promises).

17. (If) a person, discarding his own (form of) religion, resorts to the lotus-like feet of Hari, (and happens) to fall while in an immature stage, will evil befall unto him in whatever place or in whichever (circumstances) he may be? Or what benefit has accrued to a non-ḍevotee following his own religion?[44]

18. The learned one should specially try for that objective (viz. “the experience of the supreme Spirit” which is not obtained while wandering in higher or lower (types of births). That happiness (i.e. enjoyment of worldly objects) comes to (our) lot unsolicited like misery from other sources (from actions of previous life) everywhere due to (passage of) time which has great velocity.[45]

19. Oh! A person who is serving Lord Kṛṣṇa will not certainly be entangled into the cycle of transmigration of the soul. There is such an attraction of that sweetest thing[46] that he who remembers the (joy or test of) clasping the feet of Lord Kṛṣṇa, will never desire to let them go.[47]

20. This universe is verily the Supreme Lord Himself but in a way different[48]. As your honour already knows it, (it is) from him that the preservance, destruction and creation of the Universe (take place). Only a spanful has been indicated to you by me.

21. Oh (sage) of unerring view![49] You know it yourself that (though) you are birthless, you are born as a part of the Supreme Soul (who is) the Greatest Man, for the welfare of the world. Therefore, let the glories[50] of the Lord of great prowess be described in details by you.

22. The act of extolling the qualities of the Lord of excellent renown, has been declared by wise men, as the indestructible fruit[51] of a man’s penance, hearing (the scriptures), performance of the best sacrifices, recital of Vedas and of intelligence and charities.

23. Oh sage! As for myself, formerly (in a former cycle of Ages), in (my) previous birth, I was born of a certain female servant of sages conversant with the Vedas. Even while (I was) a child, I was appointed to wait upon (some) ascetics who wished to stay together (in one place) during (the four months of) the rainy-season.

24. Although the sages[52] had equality of outlook (towards all beings) they began (to show) favour to me whose unsteadiness had completely disappeared, (who was) self-controlled, obedient, and a willing servant of few words.

25. Being allowed by the twice-born (sages) to eat the remanents of the food sticking to their dishes whereby (my) sin had been destroyed, I used to take meal once a day.[53]I was behaving thus and my heart had been well purified. (Thus) a self-interest in their (Bhāgavata) religion also had developed (in me).

26. There, by the favour of the singers, I heard attractive (interesting) narratives of Kṛṣṇa, every day. Oh Vyāsa! (As) I heard every word[54] of those (narratives) with special attention, my devotion in the Lord whose renown is so dear, developed.

27. Oh great sage! Then I developed liking for (the Lord) whose fame is dear (to all). My intellect became undeviating[55] from the right course whereby I could see that due to my illusion, this grossness and subtlety[56] had been imagined in me who am (really) higher Brahma (Supreme Spirit).[57]

28. In this way, during the rainy season and the Autumn, I, who heard attentively the spotless glory of Hari extolled thrice a day[58] by the sages of noble souls, had got created in me devotion which removes the rajas and tamas of the Soul.

29-30. At the time of their departure those sages, who were kind to the poor, taught the most esoterical knowledge[59] which has been conveyed by the Supreme Lord Himself, to me who, as a child was attached to them, and (was) humble, full of reverence, self-controlled and had been serving them (with devotion).

31. On account of which (knowledge) only, I came to comprehend the efficacy of the power called Illusion[60] of Lord Vāsudeva, the Creator of the Universe. (It is) by that knowledge (that) the people attain to His feet (i.e. Liberation).

32. Oh Brāhmaṇa! (It has been) well-known[61] that action which is dedicated to the Lord, the Supreme Spirit, the Controller of the universe, removes the three types of miseries (viz. those pertaining to the body, caused by Fate and caused by animals etc.—called in Sanskrit: ādhyātmika, ādhidaivika and ādhibhautika).

33. Oh good observer of religious vows! Verily the stuff which causes disease to beings, does not cure it (the disease by itself). But (if) administered after medical Purification[62], it cures[63] (that disease).

34. In the same way, the performances of all[64] actions[65] (which are) the causes of worldly existence[66] (i.e. the transmigration of the soul) are capable of destroying themselves[67] if those (very actions) are dedicated to the Supreme Spirit.

35. In this world, knowledge which is coupled with devotional contemplation[68], is certainly dependent on actions which are performed for the gratification of the Supreme Spirit.[69]

36.. Where persons always perform actions according to the teaching of the Lord, they extol the qualities and names of Kṛṣṇa and meditate on him.

37. Salutations to you Venerable Vāsudeva. Obeisance to Pradyumna, Aniruddha and Saṅkarṣaṇa[70]. We meditate (on you all).

38. He who thus by taking the names of these (above- mentioned four) forms, worships the Sacrificial Man who is formless yet has his body made up of holy incantations, becomes full of correct perception.[71]

39. Oh Brāhmaṇa! Keśava (Lord Viṣṇu), knowing that I practised his sacred precept, bestowed on me knowledge pertaining to the Controller of the Universe and devotion unto him.

40. Oh sage with wide knowledge! You also describe the great glory of the All-pervading Lord, which satisfies the desire for enjoyment on the part of the learned ones. Persons who are constantly afflicted by miseries take resort to (his) glory (as it is not) otherwise pacified (at all).

Footnotes and references:

[1]:

bṛhacchravaḥ [bṛhacchravas]—Bhāvāratha Dīpikā: whose fame is great. Bālaprabodhini: One whose fame for omniscience has spread everywhere.

[2]:

Commentators attribute various reasons for this smile. Bhāvāratha Dīpikā: “Because even a great man is sometimes deluded”. Bhāvārtha-dīpikā-prakāśa: “This great man does not deserve to be thus perplexed”. Subodhinī, Sārārthadarśinī: Nārada smiled as he was unable to conceal his pleasure (about the prospective discussion).

[3]:

upāsīnam [upāsīna]—Bhāvārtha-dīpikā-prakāśa; Who received him with due formalities.

[4]:

śārīra ātmā mānasa eva vā: śārīra ātmā: Bhāvāratha Dīpikā, Sārārthadarśinī: Soul who is proud of the body (śarīrābhimānī ātmā). SV.: “Presiding over the body”.

mānasa ātmā: Bhāvāratha Dīpikā, VC: proud of the mind. SV.: controller of the mind. Bhaktamanorañjanī: Soul which is proud of the gross and subtle bodies.

[5]:

susampannam [susampanna]—Bhāvāratha Dīpikā Fully acquainted with. Bālaprabodhini: Properly comprehended with ease.

[6]:

jijñāsitam [jijñāsita]—Bhāvāratha Dīpikā: What was worth knowing e.g. religion etc.

[7]:

mahadadbhutam [mahadadbhuta]—Bhāgavata Candrikā: Extensive (vipulam [vipula]) and wonderful in its composition and meaning (śabdataḥ arthataś ca citram) SV: śabdārthābhyāṃ vicitram/

[8]:

sarvārtha-paribṛṃhita [paribṛṃhitam]—Bhāvāratha Dīpikā: Full of matters concerning the four goals of human life e.g. dharma, artha, kāma and mokṣa. SV. & Subodhinī support this as follows: sarvaiḥ sāṅgopāṅgaiḥ ca dharmabhir arthaiḥ paribṛṃhiṭaṃ pūrṇam/

[9]:

Brahma—It means both “the Veda” and “the Supreme Spirit” and the verse is to be construed as applying to both. Bhāvāratha Dīpikā takes it in the latter sense.

[10]:

jijñāsitaBhāvāratha Dīpikā: Considered, but Anvitārthaprakāśikā. adds “Considered by composing the Brahma Sūtras.” SV. Bhāgavata Candrikā and Subodhinī take “Brahma” as “the Veda” and interpret, “You have studied the Veda word by word and from the point of its meaning and implication have composed the Mīmāṃsā Sūtras.

[11]:

adhītaBhāvāratha Dīpikā: “Attained” (adhigata, prāpta).

[12]:

prabhoPadaratnāvalī: One of vast learning (prabhūta-jñānin).

[13]:

ātmāBhāvāratha Dīpikā: The soul both corporeal (śārīra) and mental (mānasa).

[14]:

avyaktam [avyakta]—Bhāvāratha Dīpikā: Not clear, latent; Subodhinī: not explicit Bhāgavata Candrikā.: Not known to me.

[15]:

agādha-bodhaBhāvāratha Dīpikā: Whose intelligence is unfathomable Bhāgavata Candrikā, Padaratnāvalī: Of unfathomable knowledge. VC., Bhāvārtha-dīpikā-prakāśa: Omniscient.

[16]:

Ātma-bhava—: Subodhinī: Incarnation of the Lord, ātma-bhūtaSubodhinī: Self-knower (ātmavid).

[17]:

samasta-guhyam [samastaguhya]—Bhāgavata Candrikā, Bhaktamanorañjanī: Minds of all beings.

[18]:

parāvareśaḥ [parāvareśa]—Bhāvāratha Dīpikā: Regulator of all cause and effect (kārya- kāraṇa-niyantā). Bhāgavata Candrikā: The Lord to whom gods like Brahma and others are subordinate; Controller of all.

[19]:

asaṅgaḥ [asaṅga]—Bhāvārtha-dīpikā-prakāśa, Bhāgavata Candrikā Unattached to attributes (Guṇa-saṅga- rahitaḥ).

[20]:

ātma-sākṣīBhāvāratha Dīpikā: Knowing the intelligence and course of conduct (buddhi-vṛtti-jña).

[21]:

dharmataḥ [dharmata]—Bhāvāratha Dīpikā: pare brahmaṇi dharmato yogena niṣṇātaḥ / Bhāgavata Candrikā takes dharmataḥ as nivṛtti-dharmaiḥ.

[22]:

Parāvare BrahmaṇiBhāvāratha Dīpikā: avara-brahma is the Vedas which are mastered by means of “Self-study, observance of religious vows etc.” Subodhinī explains para as that which has been explained by the Upaniṣads (Vedānta), aparo Brahma is the Veda.

[23]:

omala [amala?]—Bhāgavata Candrikā: Cleansing the sins of the speaker and the hearer.

[24]:

darśanaBhāvāratha Dīpikā: “Knowledge”, Bhāgavata Candrikā: Visualization of the Lord (Bhagavaddarśana). Bhāvārtha-dīpikā-prakāśa, VC.: Science of investigation into the nature of the Supreme Spirit (Vedānta-darśaṇa).

[25]:

caBhāvāratha Dīpikā: This word shows the inclusion of the different practices of religion.

[26]:

citra-pada—In Rhetorics, citra is one of the 3 main divisions of Kāvya (Poetry). It is of 2 kinds: śabda-citra and artha-citra, and the poeti­cal charm lies mainly in the use of figures of speech, dependent on the sound or sense of the word. The Bhāgavata Purāṇa naturally regards Lord Hari’s glory superior to rhetorical beauty. Bhāvārtha-dīpikā-prakāśa explains this as “Wonderful” (vismayasya sthānoṃ: viṣmayakāri).

[27]:

Hari’s devotees are likened to swans dwelling in the Mānasa lake. Just as these swans avoid dirty places which are enjoyed by crows, similarly poetry not singing of the glory of the Lord is not liked by the true devotees. Bhāvāratha Dīpikā and Bhāgavata Candrikā interpret vāyasaṃ tīrtham as a place of enjoyment of pleasures for persons desirous of worldly things. Bhāvārtha-dīpikā-prakāśa explains rāyasa as Trade or profession for one’s livelihood”.

[28]:

haṃsaBhāvāratha Dīpikā: (1) Swans, (2) Recluse.

[29]:

mānasaḥ [mānasa]—(1) Living in the Mānasa lake (2) Of good (sāttvic frame of mind). To this Bhāvārtha-dīpikā-prakāśa adds: (3) Devotees staying in the mind of Hari, (4) Mind-born sons of Brahmā, like Sanaka, etc.

[30]:

uśikkṣayaḥ [uśikkṣaya]: Bhāvāratha Dīpikā, Bhāgavata Candrikā Vj. agree to this but with different etymologies.

[31]:

vāg-visarga: Bhāvāratha Dīpikā: “Application of words” (vācaḥ prayogaḥ) Padaratnāvalī: Special composition or arrangement of words, Bhāgavata Candrikā: vāk-sṛṣṭi-rūpaḥ prabandhaḥ.

[32]:

abaddhavatīBhāvāratha Dīpikā: Ill-worded Full of corrupt words.

[33]:

nāmāniSubodhinī: Not merely names but bearing the imprint of Lord’s glory.

[34]:

naiṣkarmyaBhāgavata Candrikā: Knowledge about the correct path of devotion to the Lord. Dīpinī; Means or path of Liberation (niṣkārman).

[35]:

nirañjanaBhāgavata Candrikā: Untouched by the collyrium of love and hate. Bhāvārtha-dīpikā-prakāśa: Free from illusion (avidyā). Padaratnāvalī: Unsoiled by objects of enjoyment.

[36]:

Bhāvāratha Dīpikā: “Doesnot result in proper “direct” knowledge.

[37]:

amoghadṛśBhāvāratha Dīpikā: Of true intellect.

[38]:

śuci-śravasBhāvāratha Dīpikā: of pure renown.

[39]:

samādhināBhāvārtha-dīpikā-prakāśa: out of the 3 ways of speech, samādhi-bhāṣā is characterised by objective description (darśaṇa-guhyasamādhi-bhedena tridhā bhinnānām bhāṣāṇāṃ madhye yathāsthita-vastu-kathana-lakṣaṇayā samādhi- bhāṣayā aṇusmara /)

[40]:

urukramasyaSiddhāntapradīpa, Subodhinī and Bhāgavata Candrikā think this a reference to Viṣṇu in the Vāmana incarnation who after getting permission from Bali to get 3 steps of land assumed his viśva-rūpa and covered the earth and the sky in 2 steps and pressed down Bali to the subterranean regions with the 3rd step. Padaratnāvalī interprets this as “Of great exploits.”

[41]:

vyatikramaBhāvāratha Dīpikā: Transgression (improper for Vyāsa) V.J.: Gross injustice.

[42]:

yad vākyataḥBhāvāratha Dīpikā and Kramasandarbha. but Bhāgavata Candrikā “For the sake of the good of the beings you (Vyāsa) have acted to the contrary. Due to your description of the I st three goals of human life (viz. dharma, artha, and kāma) people do not know that you intended to advise them to set aside these three for the sake of the 4th goal, viz. mokṣa. Kramasandarbha. thinks that this verse pinpoints Vyāsa’s deficiency. He had done wrong to the world by describing a course of religion devoid of Hari’s glorious acts. (In Mahābhārata Kṛṣṇa is a secondary figure.)

[43]:

anātmanaḥ [anātman]—Bhāvāratha Dīpikā: Proud of the physical body. Kramasandarbha.: Devoid of spiritual intellect. Siddhāntapradīpa: Of undetermined intellect.

[44]:

Padaratnāvalī “No puruṣārtha (goal of human life) is achieved by faultless observation of one’s own pravṛtti-dharma. I request you to describe the science of Nivṛtti-dharma” VC. The daily and occasional religious observances should be abandoned in favour of devotion to Hari.

[45]:

gambhīra-rahasāBhāgavata Candrikā Whose velocity is too fast to be observed. Padaratnāvalī: Whose speed is unmanifested but covers many births (earthly exist­ences)

[46]:

rasagrahaḥ [rasagraha]—Bhāvāratha Dīpikā: rasena rasanīyena gṛhyate vaśī-kriyate / Or rase-rasanīye grahaḥ=āgrahaḥ yasya /.

Subodhinī: rasena grahaṇaṃ yasya /

[47]:

According to Bhāgavata Candrikā: The devotees of the Lord even though they have not mastered the Bhakti-yoga thoroughly, do not even then return to the cycle of births and deaths (saṃsāra) like ignorant persons, or non­devotees (Padaratnāvalī).

[48]:

Bhāvāratha Dīpikā adds one more explanation: This universe is the Supreme Lord. The individual spirit, though apparently separate from the Lord, is also the Supreme Lord. There is nothing animate or inanimate beyond the Supreme Lord who alone is the Truth or Reality. Padaratnāvalī states the position of the Dualistic School: The Lord is verily like the universe (Not the Universe itself). He is different from it. For it is from the Lord that the creation, preservation and destruction of the Universe proceeds (and He is endowed with all powers of omniscience, omnipo­tence etc.). The Lord Himself knows this. (Like a pupil exhibiting his little knowledge before the preceptor) I have shown my limited knowledge to you).

[49]:

amogha-dṛśBhāvāratha Dīpikā Full of accurate knowledge. Bhāgavata Candrikā: One who sees the whole of reality as it is.

[50]:

abhyudayaBhāvāratha Dīpikā: “Prowess”; Bhāgavata Candrikā: viz. Birth, actions, qualities. (Janma-karma-guṇādī /).

[51]:

avicyutārthaḥ [avicyutārtha]—Bhāvārtha-dīpikā-prakāśa, Bhāgavata Candrikā: artha=purpose; Siddhāntapradīpa artha= Fruit (phalam [phala]).

[52]:

Subodhinī says that these were the 4 sages: Sanaka, Sanandana etc. in their previous birth.

[53]:

Padaratnāvalī the recluses eat once a day, so did Nārada.

[54]:

v.l. anusavam [? anusava?]—Bhāgavata Candrikā and Padaratnāvalī Interpret this as “Three times a day, viz. morning, noon and evening (tri-sandhya [sandhyam])

[55]:

a-skhalitaBhāvāratha Dīpikā: “Unobstructed”; Siddhāntapradīpa: “Steady, firm”.

[56]:

sad-asatBhāvāratha Dīpikā Gross and subtle. While Kramasandarbha. takes it as vyaṣṭi (An aggregate viewed as made up of many separate bodies) and samaṣṭi (An aggregate considered to be made of parts each of which is consubstantially the same with the whole). To quote Kramasandarbha. aham etat sadasad vyoṣṭi-samoṣṭyātmakaṃ yaj jagat tad vyaṣṭyaṃśaṃ mayi jīvarūpe svaviṣayaka-bhagavan-māyayā kalpitam paśye.

[57]:

According to Padaratnāvalī, “I see that all this universe of cause and effect is the creation by the will of Hari who is in me and that it is maintained and destroyed by him”. He strongly objects to the adhyāsa theory as false knowledge (mithyā-jñāna.)

[58]:

See F.N. 212 above.

[59]:

guhyatamaBhāvāratha Dīpikā and Bhaktamanorañjanī: Knowledge about the practice of religion is guhya (secret); pure knowledge derived from the practice of religion is guhyatara (secret of a higher degree); Knowledge derived from the above about the Supreme Lord (Īśvara-jñāna) is the most secret (guhyatama).

[60]:

māyānubhāvam [māyānubhāva]—Māyā has been variously interpreted by commentators as intellectual capacity (cicchakti) of the Lord (Kramasandarbha., Bhāvārtha-dīpikā-prakāśa), the prakṛti consisting of 3 attributes viz, sattva, rajas and tamas (Bhāgavata Candrikā). “anubhāva” is the power or the effect of Māyā.

[61]:

saṃsūcitaBhāvārtha-dīpikā-prakāśa: “Suggested, not directly spoken”. Kramasandarbha.: (Suggested) by persons well-versed in Scriptures. Bhāgavata Candrikā: by Śrutis and Smṛtis; Padaratnāvalī: Properly suggested to the people, (Samīcīnaṃ sūcitaṃ lokasya).

[62]:

cikitsitam [cikitsita]—Bhāvāratha Dīpikā: is purified by other objects. Bhaktamanorañjanī: If mixed with medicinal quick-silver vermillion, etc.

[63]:

punātiBhāvārtha-dīpikā-prakāśa: purifies, removes the dirt (disease) Bālaprabodhini: acts as prophylactic. Bhāgavata Candrikā interprets this verse differently: “Oh careful observer of religious vows! Just as unwholesome food which causes disease does not cure the disease if taken in for remedial purpose.” cikitsitā'pi vyādhir apathyādinā punaḥ vardhate ityarthaḥ.

[64]:

sarveBhāvārtha-dīpikā-prakāśa Bhāgavata Candrikā: This includes meritorious actions also. GṢ.: Both usual (nitya) and occasional (naimttika) actions performed with attachment (kāmya-karma).

[65]:

kriyā-yogaḥ [kriyāyoga]—Bhaktamanorañjanī Padaratnāvalī: kriyā lakṣoṇāyoṛā upāyāḥṭ

[66]:

saṃsṛti-hetovaḥ [saṃsṛti-hetu?]—Bhāvārtha-dīpikā-prakāśa: Causes of bondage.

[67]:

ātma-vināśāya kalpateBhāvāratha Dīpikā: are capable of destroying the effects of actions. He gives the following progressive stages or steps: 1. Service of the great—2. Their favour—3. Faith in religion—4. Hearing the stories of God—5. Love of God—6. Knowledge about (viveka-jñāna) the self—7. Firm devotion to God—8. Awareness of the real nature of God.—9. Manifestation of attributes or qualities of Godhead e.g. Omniscience and others in the devotee.

Bhāvārtha-dīpikā-prakāśa interprets differently: “In this world, knowledge which is accompanied with devotion (e.g. śravaṇa, kīrtana and others) is definitely pleasing to the Supreme Lord. This knowledge is born of actions which are performed without attachment and dedicated to the Supreme Lord.”

[68]:

bhakti-yogaKramasandarbha.: It includes chanting of Hari’s name and musing over his deeds.

[69]:

Kramasandarbha. thinks that this verse describes the superiority of actions which are pleasing to the Lord Hari, while Padaratnāvalī thṃks that performance of actions removes the bondage of Karma by generating knowledge.

Bhāgavata Candrikā explains: “Just as actions always done according to the instruc­tions of the Lord, create devotion, similarly they make (the devotee) to meditate upon his attributes and names”.

The so-called instructions of Hari mentioned in Bhāgavata Candrikā above are quoted from the Bhagavad Gītā e.g. yat karoṣi yad aśnāsi etc. (Bhagavad Gītā IX. 27), mayi sarvāṇi karmāṇi etc. (Bhagavad Gītā III. 30).

According to Padaratnāvalī this verse explains how knowledge is generated by performance of actions (karmas). When they perform sacrifices as ordained by the Lord, at various steps, they remember the glorious qualities of the Lord and sing Lord Kṛṣṇa’s name. In this way knowledge develops through performance of actions.

[70]:

Although these are names of Kṛṣṇa, his son, his grandson and his (Kṛṣṇa’s) brother, these are technically called the Vyūhas in the Pañcarātra system of philosophy. Its application to the Bhāgavata sect is as follows: The 1st category evolved from Prakrti is mahat which con­tains the germs of the entire universe; it is pure translucent sattva (also called Citta or Vāsudeva). From the category of Mahat the threefold ahaṃkāra viz. vaikārika, taijasa and tāmasa was produced. This ahaṃkāra is called Saṅkarṣaṇa. The category of Manas is produced from Vaikārika ahaṅkāra and it is called Aniruddha in the terminology of the Bhāgavata cult. Pradyumna stands for the desire; desires are but functions of the category of manas and not a separate category.

[71]:

samyag-darśanaBhāvāratha Dīpikā: The Being of perfect knowledge.

Like what you read? Consider supporting this website: