Bhagavat-tattva

Bhagavat-tattva

Bhagavatam is the Crown Jewel of all Revealed Scriptures

2.1

dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam

vedyam vastavam atra vastu-sivadam tapa-trayonmulanam

srimad-bhagavate maha-muni-krte kim va parair isvarah

sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat

Completely rejecting all religious principles that are materially motivated,

Bhagavata-Purana propounds the highest truth, which is understandable by those

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

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

This beautiful Bhagavatam, compiled by the great sage Vyasa in the maturity of

his spiritual realization, is sufficient in itself for God-realization. What is the

need for any other scripture? As soon as one attentively and submissively hears

the message of Bhagavatam, by this culture of knowledge, the Supreme Lord is

established within his heart. (Bhag. 1.1.2)

2.2

'krsna-bhakti-rasa-svarupa' sri-bhagavata

tate veda-sastra haite parama mahattva

Srimad-Bhagavatam gives direct information of the mellows derived from

service to Krsna. Therefore Srimad-Bhagavatam is above all other Vedic literature.

(Cc. Madhya 25.150)

Bhagavatam is the Ripened Fruit of the Vedic Desire Tree

2.3

nigama-kalpa-taror galitam phalam

suka-mukhad amrta-drava-samyutam

pibata bhagavatam rasam alayam

muhur aho rasika bhuvi bhavukah

Srimad-Bhagavatam is the essence of all Vedic literature. It is the ripened

fruit of the desire tree of Vedic knowledge. It has been sweetened by emanating

from the mouth of Sukadeva Gosvami. O thoughtful men, who relish transcendental

mellows, always taste this fully ripened fruit. As long as you are aspiring to be absorbed

in the transcendental bliss derived from the Lord's loving service, you should continue

tasting Srimad-Bhagavatam even after liberation. (Bhag. 1.1.3)

Bhagavatam is the Literary Incarnation of Krsna

2.4

krsne sva-dhamopagate dharma-jnanadibhih saha

kalau nasta-drsam esa puranarko' dhunoditah

Srimad-Bhagavatam is as brilliant as the sun. After Lord Krsna has left for

His abode, accompanied by dharma and knowledge, it has arisen to save us

from the darkness of the age of Kali. (Bhag. 1.3.43)

Paramahamsas Sing Bhagavatam for the Benefit of all Souls

2.5

anarthopasamam saksad

bhakti-yogam adhoksaje

lokasyajanato vidvams

cakre satvata-samhitam

yasyam vai sruyamanayam

krsne parama-puruse

bhaktir utpadyate pumsah

soka-moha-bhayapaha

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

can be directly mitigated by the linking process of devotional service; but the

mass of people do not know this, therefore the great sage Vyasa compiled this

Vedic literature, which is in relation to the Supreme Truth. Simply by hearing

this Vedic literature, the feeling for devotional service to Krsna sprouts up at

once to extinguish the fire of lamentation, illusion, and fearfulness within the

heart. (Bhag. 1.7.6,7)

Bhagavatam is Dear to the Topmost Paramahamsas

2.6

srimad-bhagavatam puranam amalam yad vaisnavanam priyam

yasmin paramahamsyam ekam amalam jnanam param giyate

tatra jnana-viraga-bhakti-sahitam naiskarmyam avisktam

tac chrnvan su-pathan vicarana-paro bhaktya vimucyen narah

Srimad-Bhagavatam is the spotless Purana. It is especially dear to the

Vaisnavas; it has knowledge that is especially appreciated by the paramahamsas.

When carefully studied, heard, and understood again and again, it opens the

door to pure devotion through which one never returns to the bondage of

illusion. (Bhag. 12.13.18)

Bhagavatam is the Natural Commentary on

Vedanta, Mahabharata, Gayatri, and the Vedas

2.7

artho 'yam brahma-sutranam bharatartha vinirnayah

gayatri-bhasya-rupo 'sau vedartha-paribrmhitah

Srimad-Bhagavatam explains the meaning of Vedanta and the purpose of

Mahabharata. It reveals the inner meaning of the gayatri mantra and the essence

of the Vedas. (Hari-Bhakti-Vilasa 10.394)

2.8

gayatrira arthe ei grantha-arambhana

"satyam param" sambhandha, "dhimahi" sadhane prayojana

In the beginning of Srimad-Bhagavatam is an explanation of the brahma-

gayatri mantra: satyam param dhimahi, "We meditate upon the Absolute Truth."

Here dhimahi indicates the execution of devotional service and the attainment

of the ultimate goal of life, Sri Krsna, who is satyam param, the Supreme Absolute

Truth. (Cc. Madhya 25.147)

2.9

cari-veda-upanisade yata kichu haya

tara artha lana vyasa karila sancaya

yei sutre yei rk visaya vacana

bhagavate sei rk sloke nibandhana

ataeva brahma-sutrera bhasya sri bhagavata

bhagavata-sloka, upanisat kahe 'eka' mata

Vyasadeva collected whatever conclusions were in the four Vedas and 108

Upanisads, and composed them in the form of codes as the Vedanta-sutras. In

Vedanta-sutra the purpose of all Vedic knowledge is explained, and in Srimad-

Bhagavatam, it is elaborated upon in 18,000 verses. What is explained in Srimad-

Bhagavatam and in the Upanisads serves the same purpose. (Cc. Madhya 25.98-100)

2.10

ye sutra-karta, se yadi karaye vyakhyana

tabe sutrera mula artha lokera haya jnana

If the Vedanta-sutras are explained by their author, Vyasadeva, their original

meaning can be easily understood by the people in general. (Cc. Madhya 25.93)

2.11

ataeva bhagavata sutrera 'artha'-rupa

nija-krta sutrera nija-'bhasya'-svarupa

Srimad-Bhagavatam gives the actual meaning of the Vedanta-sutras. The

author of the sutras is Vyasadeva and he has explained their meaning in the

Srimad-Bhagavatam. (Cc. Madhya 25.142)

2.12

ataeva bhagavata karaha vicara

iha haite pabe sutra- srutira artha-sara

Study Srimad-Bhagavatam meticulously. Then you will understand the

actual meaning of Vedanta-sutra. (Cc. Madhya 25.153)

Bhagavatam is the essence of all the scriptures

2.13

sarva-vedetihasanam

saram saram samuddhrtam

The essence of all Vedic literature, the Vedas, Puranas, and Itihasas, has

been collected in the Srimad-Bhagavatam. (Cc. Madhya 25.145)

Whoever Disregards Bhagavatam and Relies

on Sankaracarya 's Commentary is Lost

2.14

jivera nistara lagi' sutra kaila vyasa

mayavadi-bhasya sunile haya sarva-nasa

Vyasadeva presented the Vedic literature for the deliverance of the condi-

tioned souls, but if one hears the commentary of Sankaracarya everything is

spoiled. (Cc. Madhya 6.169)

Bhagavatam Reveals the Inner Meaning of Vedanta

2.15

sarva-vedanta-saram hi sri-bhagavatam isyate

tad-rasamrta-trptasya nanyatra syad ratih kvacit

Srimad-Bhagavatam is accepted as the essence of all Vedic literature and

Vedantic philosophy. Whoever tastes the transcendental mellow of Srimad-

Bhagavatam is never attracted to any other literature. (Bhag. 12.13.15)

Bhagavatam is the Cream of the Vedas and the Very Form of Krsna

2.16

sabe purusartha 'bhakti' bhagavate haya

'premarupa bhagavata' carivede kaya

cari veda-dadhi bhagavata

mathilenn suke-khailenu pariksita

Srimad-Bhagavatam speaks of the highest goal of life, devotional service,

divine love of Krsna. According to all the Vedas Srimad-Bhagavatam is the

very form of divine love. The four Vedas are like yogurt, but the Srimad-

Bhagavatam is like butter. The churner of this butter is Sukadeva Gosvami,

and the eater of this butter is Pariksita Maharaja. (C.Bhag., Madhya. 22.15-l6)

2.17

krsna-tulya bhagavata vibhu, sarvasraya

prati-sloke prati-aksare nana artha kaya

Srimad-Bhagavatam is as great as Krsna Himself, the Supreme Lord and

the shelter of everything. In each and every verse and syllable of Srimad-

Bhagavatam, there are multi-faceted meanings, for it is as infinite as Krsna.

(Cc. Madhya 24.318)

2.18

bhagavata, tulasi gangaya, bhaktajane

caturdha vigraha krsna ei cari sane

Srimad-Bhagavatam, Tulasi-devi, the Ganges, and the devotees

Wherever these four things are found, Krsna is always present.

(C.Bhag. Madhya 22.81)

Self-Manifest and Eternal, Bhagavatam is not

Ordinary Materialistic Literature

2.19

adi-madhya-antye bhagavate ei kaya

visnu-bhakti nityasiddha aksaya avyaya

(Caitanya Bhagavata, Antya 3.506)

bhagavata-sastre se bhaktir tattva kahe

teni bhagavata-sama kona sastra nahe

yena rupa matsya-kurma-adi avatara

avirbhava-tirobhava apanei haya

(Caitanya Bhagavata, Antya 3.509-511)

isvarera tattva yena bujhane na yaya

eimata bhagavata sarva-saste gaya

(C.Bhag.. Antya 3.513)

premamaya bhagavata krsnera sri anga

tahate kahena yata gopya krsneranga

(Caitanya Bhagavata, Antya 3.516)

hena bhagavata kona duskrti padiya

nityananda ninda kare tattva na janiya

(C.Bhag.. Antya 3.534)

In the beginning, middle, and end, the Srimad-Bhagavatam speaks only of

devotional service to Krsna. As such, this literature is eternally perfect, infal-

lible, and infinite, because it contains all truths pertaining to the infinite. Since

the Srimad-Bhagavatam speaks exclusively of the truths of pure devotional service,

it is unparalleled among the sastras. No other scripture can compare with

Srimad-Bhagavatam. In the same way that the avataras of Krsna beginning

with Matsya and Kurma appear and disappear transcendentally, the Srimad-

Bhagavatam is not of mundane origin. It appears and disappears of its own

accord. In the same way that truth about God Himself is inconceivable, the

Srimad-Bhagavatam is beyond all material understanding. The Srimad-

Bhagavatam is full of krsna-prema. It is a part of Krsna Himself, for it describes

Krsna's confidential pastimes. Whoever offends the lotus feet of Lord

Nityananda is a great sinner. Despite his deep study and scholarship, such a

person will never understand the Srimad-Bhagavatam.

Bhagavatam is Beyond Sensual Experience

2.20

padau yadiyau prathamadvitiyau trtiyaturyau kathitau yaduru

nabhistatha pancama eva sastho bhujantaram doryugalam tathanyau

kanthas tu rajan navamo yadiyo mukharavindam dasamam praphullam

ekadaso yasya lalatapattakam siro'pi tu dvadasa eva bhati

tamadidevam karunanidhanam tamalavarnam suhitavataram

aparasamsara samudra-setum bhajamahe bhagavata-svarupam

I worship that Supreme Lord Sri Krsna, the origin of all the gods, the abode

of mercy, whose transcendental form is black like the tamal tree, and who has

appeared in the form of His sound avatara, Srimad-Bhagavatam. It is the liter-

ary incarnation of Krsna, a bridge by which lost souls can cross the ocean of

repeated birth and death.

Srimad-Bhagavatam has twelve cantos, which correspond to the twelve

different parts of Krsna's divine form. The first two cantos are the lotus feet of

Krsna. The third and fourth cantos are His lotus thighs. The fifth canto is His

lotus navel. The sixth canto is His torso and chest. The seventh and eight

cantos are his lotus arms. The ninth canto is his throat. The tenth canto is his

beautiful lotus face. The eleventh canto is His forehead, and the twelfth canto

is His crown. (Padma Purana)

Two Kinds of Bhagavata the Book and the Person

2.21

dui sthane bhagavata nama suni matra

grantha-bhagavata, ara krsna-krpa-patra

The name bhagavata applies to two things: the book Bhagavata, and the

agent of Krsna's mercy, the devotee bhagavata. (C.Bhag. Antya 3.532)

2.22

eka bhagavata bada bhagavata-sastra

ara bhagavata bhakta bhakti-rasa-patra

One of the bhagavatas is the great scripture, Srimad-Bhagavatam. The

other is the pure devotee bhagavatam, who is absorbed in bhakti-rasa.

(Cc. Adi 1.99)

2.23

dui bhagavata dvara diya bhakti-rasa

tanhara hrdaye tanre preme haya vasa

Through the actions of these two bhagavatas the Lord instills the mellows

of bhakti-rasa into the heart of a living being and thus the Lord, in the heart of

His devotee, comes under the control of His devotee's love. (Cc. Adi 1.100)

2.24

maya-mugdha jivere nahi svatah krsna-jnana

jivere krpaya kaila krsna veda purana

The conditioned soul cannot revive his Krsna consciousness by his own

effort, but out of causeless mercy, Krsna, in the form of Vedavyasa, compiled

the Vedic literature and its supplements, the Puranas. (Cc. Madhya 20.122)

The Inconceivable Nature of Bhagavatam

2.25

mahacintya bhagavata sarvasastre gaya

iha na bujhiye vidya, tapa, pratisthaya

bhagavata bujhi heno yara acche jnana

se na jane kabhu bhagavatera pramana

According to all the revealed scriptures, the Srimad-Bhagavatam is incon-

ceivable, beyond mundane understanding. Its meaning cannot be understood

either by scholarship or penance. One who is not a devotee of Krsna, no matter

how great a scholar he may be, will never understand Srimad Bhagavatam.

(C.Bhag. Madhya 22.13-14)

2.26

bhagavate acintya isvara-buddhi yanra

se janaye bhagavata-artha bhakti-sara

Srimad-Bhagavatam has inconceivable knowledge about the Supreme Lord.

One who knows this knows the Srimad-Bhagavatam gives the essence of devo-

tion to Krsna. (C.Bhag., Madhya 22.25)

2.27

aham vedmi suko vetti

vyaso vetti na vetti va

bhaktya bhagavatam grahyam

na buddhya na ca tikaya

I know Sukadeva knows the meaning of Srimad-Bhagavatam, whereas

Vyasadeva may or may not know it. The Srimad-Bhagavatam can only be known

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

(Cc. Madhya 24.313)

Bhagavatam is Understood Through Vaisnavas

2.28

"yaha, bhagavata pada vaisnavera sthane

ekanta asraya kara caitanya-carane

If you want to understand Srimad-Bhagavatam you must approach a self-

realized Vaisnava and study it under his guidance while at the same time taking

exclusive shelter of the lotus feet of Lord Caitanya. (Cc. Antya 5.131)

2.29

vaisnava-pasa bhagavata kara adhyayana

[Lord Caitanya said to Raghunatha Bhatta.] Study Srimad-Bhagavatam

from a pure Vaisnava who has realized God. (Cc. Antya 13.113)

Study Bhagavatam Under the Spiritual Master

2.30

vipra kahe, murkha ami sabdartha na jani

suddhasuddha gita padi guru-ajna mani

yavat padon, tavat pana tanva-darasana

ei lagi' gitapatha na chade mora mana

Sometimes my reading of the Bhagavad-gita is correct and sometimes it is

incorrect. I simply do so on the order of my guru. As long as I read Bhagavad-

gita, I can see Krsna. It is for this reason I read Bhagavad-gita, and my mind

cannot give it up. (Cc. Madhya 9.98,101)

Study Bhagavatam in Light of Previous Acaryas

2.31

sridhara-svami-prasade 'bhagavata' jani

jagad-guru sridhara-svami 'guru' kari' mani

sridharanugata kara bhagavata-vyakhyana

abhimana chadi' bhaja krsna bhagavan

By the mercy of Sridhara Svami, one can understand the meaning of Srimad-

Bhagavatam. For this, reason he is the guru of the whole world, and I consider

him my guru. You should explain the Srimad-Bhagavatam by following the

version of Sridhara Svami. Giving up all false ego, you should worship Sri Krsna,

the Supreme Personality of Godhead. (Cc. Antya 7.133,136)

Who Does not Recognize Bhagavatam is Doomed

2.32

mui, mora bhakta, ara grantha-bhagavate

yara bheda acche tara nasa bhalamate

Myself, My devotees, and the scripture Srimad-Bhagavatam one who sees

any difference between these three will find that all his intelligence has been

destroyed. (C.Bhag., Madhya 18)

2.33

ye va bhattacarya, cakravarti, misra saba

ta'ra o na jane saba grantha-anubhava

sastra padaiya sabe ei karma kare

srotara sahita yamapase dubi' mare

The so-called Bhattacaryas, Cakravartis, Misras, and others make a busi-

ness out of the scripture, but have no realization at all. All their study of scripture

is simply karmic activity. Whoever hears from them will be bound by

Yamaraja and dragged down to hell at the time of death. (C.Bhag. Adi 2.67-68)

2.34

bhagavata ye na mane, se yavana sama

tara sasta acche janme janme prabhu yama

Whoever has no regard for Srimad-Bhagavatam is the same as a yavana,

an untouchable heathen. He will be punished birth after birth by Lord Yamaraja.

(C.Bhag. Adi 2.39)

Those Proud of Their Piety

Cannot Relish the Nectarean Juice of the Bhagavatam

2.35

mauna-vrata-sruta-tapo-'dhyayana-sva-dharma-

vyakhya-raho-japa-samadhaya apavargyah

prayah param purusa te tv ajitendriyanam

varta bhavasty uta na vatra tu dambhikanam

O Lord, there are ten prescribed methods on the way to liberation: silence,

vows, hearing of Vedic knowledge, penance, study of Vedic literature's, piety,

explaining the sastras, solitude, japa, and samadhi. These are generally a means

of livelihood for those who have not conquered their senses. Because they are

falsely proud of their religious practices, however, these methods are all unsuc-

cessful. (Bhag. 7.9.46)

NOTE: The implication here is that because they are proud of practicing

these unsuccessful methods of liberation, so-called religionists (who can-

not control their senses) cannot appreciate Srimad-Bhagavatam, despite

performing all manner of pious activities. Srila Prabhupada comments,

". The ten processes of liberation or improvement on the path of libera-

tion are not meant for devotees; kevalya bhaktya, if one simply engages

in devotional service to the Lord, all ten methods of liberation are auto-

matically observed."

Lecturing on Bhagavatam as a Profession is Prohibited

So is Initiating Unqualified Disciples to Increase One's Wealth

So is Reciting Bhagavatam to the Faithless for One's Prestige

2.36

na sisyan anubadhnita granthan naivabhyased bahun

na vyakhyam upayunjita narambhan arabhet kvacit

A sannyasi must not present allurements of material benefits to attract

disciples. He should not initiate unqualified disciples in order to expand the

number of his followers for prestige and material gain. He should not unneces-

sarily read many books, nor should he lecture on scriptures like the Srimad-

Bhagavatam as a way of making his livelihood. He must not attempt to increase

material opulence unnecessarily. He must renounce endeavors for things that

are beyond his means that cannot be attained even at the expense of great time

and energy (Maharambha). (Bhag. 7.13.8)

Srila Prabhupada comments: Sannyasis sometimes indulge in material

opulence by unnecessarily constructing many temples and monasteries,

but actually, such endeavors should be avoided. Temples and monaster-

ies should be constructed for the preaching of Krsna consciousness, not

to provide free hotels for persons who are useful for neither material nor

spiritual purposes. Temples and monasteries should be strictly off-limits

to worthless bands of crazy men. In the temples and monasteries, gather-

ings of unnecessary, rejected, lazy fellows should be strictly disallowed.

Temples and monasteries should be used exclusively by devotees who are

serious about spiritual advancement in Krsna consciousness. Srila

Visvanatha Cakravarti Thakura explains the word arambha as meaning

mathadivyaparan, which means "attempts to construct temples and mon-

asteries." The first business of a sannyasi is to preach Krsna conscious-

ness, but if by the grace of Krsna facilities are available, then he may

construct temples and monasteries to give shelter to serious students of

Krsna consciousness. Otherwise such temples and monasteries are not

needed.

Who will not hear the Srimad-Bhagavatam

2.37

kathanciddhanadikakamanaya yadi karmi vakta

srota va syat tada sa virajyed evetyaha pasughnadvina

One who is attached to enjoying the fruits of his work is called a karmi.

Whenever such a karmi (influenced by lusty desires, beginning with the desire

for material wealth), hears a lecture on Srimad-Bhagavatam, he will stop listen-

ing and go away, because he sees such hearing as a hindrance to his sense grati-

fication. The Bhagavatam refers to such persons as "killers of the self," be-

cause they commit spiritual suicide by ignoring the message of Srimad-

Bhagavatam. Who but the killer of the soul or an animal-killer would avoid

hearing the sublime message the Bhagavatam? (Sarartha-darsini commentary,

on Bhag. 10.1.4.)

Further Prohibitions Against Lecturing on Bhagavatam for Money

2.38

sudranam supakari ca yo harer nama-vikrayi

yo vidya-vikrayi vipro visahino yathoragah

One who is devoid of devotional service to Krsna, who cooks for sudras,

who initiates disciples in the holy name for money, or who lectures on the scrip-

tures for pay is a brahmana in name only. His brahminical status is destroyed

by such misdeeds. These so-called vipers without posion who frighten the igno-

rant, they control their ignorant disciples through fear and materialistic partial-

ity, without having to show them any really praiseworthy spiritual achievements.

(Brahma-vaivarta Purana, Prakrti-khanda, Chapter 21)

Don't Hear Bhagavatam From non Devotees

2.39

avaisnava mukhodgirnam putam harikathamrtam

sravanam naive kartavyam sarpocchistam yatha payah

Just as milk touched by the lips of a serpent has a poisonous effect, hari-

katha, when heard from the lips of non-devotees, is poisonous. Both those who

speak it and those who hear it will suffer from the effects of poison.

(Padma-Purana)

The Eighteen Puranas

2.40

brahmam padmam vaisnavamca saivam laingam sagarudam

naradiyam bhagavatam agneyam skanda-samjnitam

bhavisyam brahmavaivarttam markandeyam savamanam

varaham matsyam kaurmam ca brahmandakhyamiti trisat

There are eighteen Puranas: Brahma, Padma, Visnu, Siva, Linga, Garuda,

Naradiya, Bhagavata, Agni, Bhavisya, Skandha, Brahma-Vaivarta, Markandeya,

Vamana, Varaha, Matsya, Kurma-and Brahmanda. (Bhag. 12.7.23-24)

The Puranas Have Three Divisions: sattvika, rajasika, and tamasika

2.41

vaisnavam naradiyam ca tatha bhagavatam subham

garudan ca tatha padmam varaham subhadarsane

sattvikani puranani vijneyani manisibhih

brahmy andam brahmavaivarttam markandeyam tathaiva ca

bhavisyam vamanam brahmam rajasani nibodhata

matsyam kaurmam tatha laingam saivam skandam tathaiva ca

agneyanca syadetani tamasani nibhodhata

O you of perfect vision! The self-realized sages have determined that there

are three divisions of the eighteen Puranas corresponding to the modes of good-

ness, passion, and ignorance. The Visnu, Naradiya, Bhagavata, Garuda, Padma

and Varaha Puranas are in the mode of goodness. The Brahmanda, Brahma-

vaivarta, Markandeya, Bhavisya, Vamana, and Brahma Puranas are in the mode

of passion. The six Puranas in the mode of ignorance, are Skandha, Matsya,

Kurma, Lioga, Siva, and Agni. (Brahma-vaivarta Purana)

2.42

sattvikesu ca kalpesu mahatmyamadhikam hareh

rajasesu ca mahatmyamadhikam brahmano viduh

tad-vadagnesca mahatmyam tamasesu sivasya ca

sankirnesu sarasvatyah pitrnansca nigadyate

The Puranas in the mode of goodness glorify the Supreme Lord, Sri Krsna;

those in the mode of passion promote the glories of Lord Brahma, the creator

of the universe; and those in the mode of ignorance celebrate the greatness of

Agni, Siva, and Durga. In addition many other scriptures have different mix-

tures of goodness, passion, and ignorance, and promote the worship of demi-

gods like Sarasvati and Laksmi along with worship of ancestors, and many other

lower religious processes. (Tattva-Sandarbha, annucheda 17)

What is to be Known as Sastra

2.43

rg-yajuh-samatharvanca bharatam pancaratrakam

mula-ramayanancaiva sastramityabhidhiyate

yacchanukulametasya tacca sastram prakirtitam

ato'nya granthavistaro naiva sastram kurvatma tat

The Rg, Yajur, Sama, and Atharva Vedas, as well as the Mahabharata, the

Narada-Pancaratra, and the Ramayana, are certainly known as sastra. Those

books that favorably follow in the footsteps of these authorized scriptures are

also designated as sastra. All other literature simply lead one down the wrong

path, and can never be known as scripture. (Madhva-Bhasyadhrta, Skanda-

vacana)

What is Pancaratra

2.44

ratran ca jnanavacanam jnanam pancavidham smrtam

tenedam pancaratram ca pravadanti manisinah

Panca means five. Ratra means jnana. According to authorities there are

five kinds of knowledge. (Narada Pancaratra, 1.2.44)

Note: These five kinds of knowledge are: 1) Vedic, 2) Yogic, 3) Knowl-

edge that is a product of the world of birth and death, or experiential

knowledge, 4) Knowledge by which liberation is attained, and 5) Knowl-

edge by which one attains to the loving service of Sri Krsna. To explain

these, saints and sages have composed scriptures known as Pancaratra-

the treatise on five kinds of knowledge.

2.45

evam ekam sankhyayogam vedaranyakarmeva ca

parasparanganyetani pancaratrastu kathyate

Literature that explains the five different kinds of Vedic literature: Sankhya-

sastra; Yoga-sastra, the Vedas; the different branches of the Vedas, and the sub-

branches of all of these is known as Pancaratra.

(Mahabharata, Santiparva, Moksa-Dharma, Chapter 349)

The Words of the Pancaratra are as Good as God

2.46

jnanam paramatattvam ca janma-mrtyu-jarapaham

tato mrtyunjayah sambhuh samprapa krsnavaktratah

The best of innumerable Vaisnavas, death-conquering Sambu, heard the

Pancaratra from the lotus mouth of Krsna. The knowledge contained in the

Pancaratra puts an end to birth, death, old age, and disease and reveals the

Supreme truth. (Narada Pancaratra 1.2.45)

Narada Pancaratra is the Cream of all Vedic Literature

2.47

drstha sarvam samalokya jnanam samprapya Sankarat

jnanamrtam pancaratram cakara narado munih

Srila Narada Muni, after studying all the sastras, heard this unparalleled

transcendental knowledge from the lotus mouth of the best of devotees, Lord

Siva, who heard it from Krsna. At that time he compiled the Pancaratra,

is the essence of nectar. (Narada Pancaratra 1.2.56)

2.48

sarabhutam ca sarvesam vedanam paramadbhutam

naradiyam pancaratram puranesu sudurlabham

Narada Pancaratra is the essence of all the Vedas. It has extremely won-

derful and divine qualities. Among the Puranas, it is rare to find such a won-

derful scripture. (Narada Pancaratra 1.2.61)

Narada Pancaratra is Authorized.

2.49

"pancaratrasya krtsnasya vakta tu bhagavan svayam

sarvesu ca nrpasrestha jnanesvebhesu drsyate

yathagamam yathajnanam nistha narayanah prabhuh

na caivamenam jananti tamobhuta visampate

tameva sastrakartarah pravadanti manisinah

nihsamsayesu sarvesu nityam vasanti vai harih

sa samsayaddhetu balannadhyavasati madhavah"

atra pancaratrameva garisthamacestha pancaratrasetyadau

bhagavan svayamiti.

daivaprakrtayastu tattatsarvavalokanena pancaratraprapti padye sri

narayana ei paryavasantityaha sarvesviti.

asuramstu nindati na cainamiti.

nihsamsyesviti tasmat jhatiti vedartha-pratipattaye

pancaratramevadtayamiti.

O best of Kings, Lord Narayana spoke the Narada Pancaratra. After care-

fully scrutinizing all the revealed scriptures, and having divined their essential

meanings, He established this truth, which is without material boundaries. O

my Lord! Those who are ensconced in the mode of ignorance, and who are

saturated with the qualities of ignorance can never understand the different

kinds of truths this literature expounds. Throughout the scriptures they have

compiled the rsis glorify Lord Narayana. Without doubt, Sri Krsna eternally

resides in those literature. In those scriptures that are filled with doubts and

arguments, Sri Krsna doesn't reside there.

Note: Srila Jiva Gosvami quoted the above passage from the Mahabharata

in his Paramatma-sandarbha. His comment follows:

"Pancaratrasya krtsnasya vakta tu bhagavan svayam," means that God

Himself spoke the Narada Pancaratra. It is therefore the best of all

scripture. The line beginning with sarvesu means that Lord Narayana

established Narada Pancaratra on the basis of divine reality, and that

Narada Pancaratra is therefore supernaturally excellent among all re-

vealed scriptures. The line beginning with the words na cainam explains

that those whose nature is envious, and non devotional, the asuras, will

never be able to understand this sublime literature. The line beginning

with nihsamsayesu explains that for one who properly studies the Narada

Pancaratra all the imports of the Vedas will be clear, and he will be

purified of all doubts in a very short time. (Paramatma-Sandarbha,

annucheda 18, and Mahabharata)

Thus ends the Second Jewel of the Gaudiya Kanthahara entitled Bhagavat-tattva.