Bhāgavatārka Marīci Mālā – Second Ray

Bhāgavatārkodayaḥ
(The Rise of the Sun-like Bhāgavatam)

śrī-kṛṣṇa-caitanya-candrāya namaḥ
(Obeisance unto the moon-like Śrī Kṛṣṇa Caitanya)

(1)
dharmaḥ projjhita-kaitavo ‘tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate ‘tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt
(Śrīmad Bhāgavatam 1.1.2)

gaurāṅga-kṛpayā yasya tattvaṁ bhāgavatoditaṁ
samprāptaṁ hṛdaye vande sārvabhauma mahāśayam

I offer obeisance to Sārvabhauma Mahāśaya, within whose heart the ontology of the Bhāgavatam arose by the mercy of Gaurāṅga.

This Śrīmad Bhāgavata, which has been composed by the great sage Nārāyaṇa, is achieved by sādhu-devotees who are non-envious, in other words, who are compassionate to all beings. It is completely devoid of all deceit and expounds the supreme dharma (śuddha-bhakti) which is conformity with the method described in the Vedas. The knowledge therein is substantial reality, bestows auspiciousness, and uproots the threefold miseries of the jīva, by making him familiar with sambandha-jñāna (knowledge of their relationship with the Supreme). Absorption in ignorance, by turning to māyā, consisting of the three modes of material nature, is the cause of the threefold miseries. Svarūpa-bhrama (misconceptions in regard to one’s true nature) is the first type of misery. Kṛṣṇa-bahirmukha (version to Kṛṣna) is the second type of misery. Jaḍa-dehātma-abhimāna (identifying oneself as the material body) is the third misery. Vāstava-vastu-jñāna (knowledge of substantial reality) is considering Kṛṣṇa to be the sole advaya-vastu (non-dual Substance). That Substance or vastu-sambandha-tattva (reality in relation to that Substance) constitutes the potencies of Kṛṣṇa, the cit-śakti (spiritual potency) the jīva-śakti (marginal potency consisting of the jīvas), and the māyā-śakti (material potency). That knowledge is sambandha-jñāna. Within this, the jīva is the eternal servant and Kṛṣṇa is the eternally served. Immediately through this book, a mood of service arises which is born from one’s previous bhakti-sukṛti. Kṛṣṇa is bound in the heart of the jīva by the rope of prema without the necessity of any other process, or by waiting to take another birth. Thus, what is the need for other śāstra other than Bhāgavata?

(2)

Śrī Sūta says:
dvāpare samanuprāpte tṛtīye yuga-paryaye
jātaḥ parāśarād yogī vāsavyāṁ kalayā hareḥ
(Śrīmad Bhāgavatam 1.4.14)

In the third yuga, Dvāpara-yuga, the yogī Vedavyāsa, who was empowerd by Kṛṣṇa, took birth from Parāśara in the womb of Vāsavī.

(3)
sa kadācit sarasvatyā upaspṛśya jalaṁ śuciḥ
vivikta eka āsīna udite ravi-maṇḍale
(Śrīmad Bhāgavatam 1.4.15)

One time, he purified himself by bathing in the waters of the Sarasvatī, and as the sun rose, he sat in a solitary place.

(4-5)
parāvara-jñaḥ sa ṛṣiḥ kālenāvyakta-raṁhasā
yuga-dharma-vyatikaraṁ prāptaṁ bhuvi yuge yuge
durbhagāṁś ca janān vīkṣya munir divyena cakṣuṣā
sarva-varṇāśramāṇāṁ yad dadhyau hitam amogha-dṛk
(Śrīmad Bhāgavatam 1.4.16, 18)

When that ṛṣi, who knows the past and the future, perceived through divine vision, the decline in the yuga-dharma during the yugas due to the unmanifest force of time, and saw how wretched all the people would become, he divided the one Veda into four parts in order to propagate sacrifice.

(6)
ṛg-yajuḥ-sāmātharvākhyā vedāś catvāra uddhṛtāḥ
itihāsa-purāṇaṁ ca pañcamo veda ucyate
(Śrīmad Bhāgavatam 1.4.20)

He extracted the four Vedas known as the Ṛk, Yajur, Sāma and Atharva. He designated the Itihāsa and the Purāṇas as the fifth Veda.

(7)
tatrarg-veda-dharaḥ pailaḥ sāmago jaiminiḥ kaviḥ
vaiśampāyana evaiko niṣṇāto yajuṣām uta
(Śrīmad Bhāgavatam 1.4.21)

Paila became expert in the Ṛg Veda, the poet Jaimini in the Sāma Veda, and Vaiśampāyana excelled in the Yajur Veda.

(8)
atharvāṅgirasām āsīt sumantur dāruṇo muniḥ
itihāsa-purāṇānāṁ pitā me romaharṣaṇaḥ
(Śrīmad Bhāgavatam 1.4.22)

The cruel Aṅgira, or Sumantu Muni, became well-versed in the Atharva Veda, and my father became proficient in the Itihāsa and Purāṇas.*

* Sumantu muni  was inclined towards the occult magic of the Atharva Veda, that is why a strong adjective (dāruṇa, cruel) has been used.

(9)
strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā
karma-śreyasi mūḍhānāṁ śreya evaṁ bhaved iha
iti bhāratam ākhyānaṁ kṛpayā muninā kṛtam
(Śrīmad Bhāgavatam 1.4.25)

The three Vedas, the Ṛg, Sāma and Yajur, are all forbidden for women, śūdras and dvīja–bandhus, or fools who are born in brahminical dynasties. Therefore, for the welfare of all those ignorant persons who consider the path of karma to be beneficial, Vyāsa Muni mercifully wrote the Mahābhārata.

(10)
nātiprasīdad-dhṛdayaḥ sarasvatyās taṭe śucau
vitarkayan vivikta-stha idaṁ covāca dharma-vit
(Śrīmad Bhāgavatam 1.4.27)

Even after doing all this, he was not at all happy within his heart. Sitting at a solitary place on the banks of the Sarasvatī, Vyāsadeva contemplated in this way.

(11)
tathāpi bata me daihyo hy ātmā caivātmanā vibhuḥ
asampanna ivābhāti brahma-varcasya sattamaḥ
(Śrīmad Bhāgavatam 1.4.30)

Alas! I have achieved the highest level of Brahminical prowess, and I possess self-manifest knowledge, why does my jīvātmā feel unsatisfied, as though the mercy of the Paramātmā has not yet manifest?

(12)
tasyaivaṁ khilam ātmānaṁ manyamānasya khidyataḥ
kṛṣṇasya nārado ‘bhyāgād āśramaṁ prāg udāhṛtam
(Śrīmad Bhāgavatam 1.4.32)

In this way, Vyāsa remained in this state of lamentation, when Nārada arrived in Vyāsa’s āśrama.

(13)
nārada uvāca
jijñāsitam adhītaṁ ca brahma yat tat sanātanam
tathāpi śocasy ātmānam akṛtārtha iva prabho
(Śrīmad Bhāgavatam 1.5.4)

Nārada said – You have diligently studied the eternal Vedas. Therefore, O Lord, why are you lamenting as if you have been unsuccessful?

(14)
vyāsa uvāca
asty eva me sarvam idaṁ tvayoktaṁ
tathāpi nātmā parituṣyate me
tan-mūlam avyaktam agādha-bodhaṁ
pṛcchāmahe tvātma-bhavātma-bhūtam
(Śrīmad Bhāgavatam 1.5.5)

Vyāsa said – O Lord! As you have said, I have gained such knowledge, yet my ātmā feels no satisfaction. O son of Brahmā! I cannot detect the basis of this state of dissatisfaction, so please tell me. I am inquiring from you.

(15)
nārada uvāca
bhavatānudita-prāyaṁ yaśo bhagavato’malam
yenaivāsau na tuṣyeta manye tad darśanaṁ khilam
(Śrīmad Bhāgavatam 1.5.8)

Nārada said – Bādarāyaṇa! You have practically neglected to praise the pristine glories of Bhagavān. I know for certain that this is the reason for your dissatisfaction. This is your deficiency.

(16)
yathā dharmādayaś cārthā muni-varyānukīrtitāḥ
na tathā vāsudevasya mahimā hy anuvarṇitaḥ
(Śrīmad Bhāgavatam 1.5.8)

O best of munis! In the Purāṇas and the Mahābhārata, you have glorified the four goals of life such as dharma etc., yet you have not described the glories of Vāsudeva in that manner.

(17)
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam
(Śrīmad Bhāgavatam 1.5.12)

Knowledge of Brahman, in the form of naiṣkarmya (freedom from material activities) which is without bhāva for Acyuta, in other words, which is without devotion to Kṛṣṇa, is not very beautiful, even though it is beyond material designations, because it lacks spiritual variety (cid-vilāsa-vaicitrya). When a naturally inauspicious activity is executed selflessly, how will it become beautiful if it remains unoffered to the Lord? The implication here is that these activities are fundamentally materialistic, as they depend upon the material body and their results are also materialistic. Thus, it is extremely inauspicious for a transcendental jīva to engage in mundane activities. Even if such actions are akāma (performed without material desires), one still does not achieve any direct spiritual result. But if all activities result in bhakti, then by offering them to the Lord, they become faultless and one they indirectly award one wonderful results. Depending upon spiritual knowledge devoid of action is also incomplete – rather it sometimes becomes the opposite of completeness. When knowledge becomes the servant of bhakti, which is replete with spiritual pleasure, then its absorption in bhakti leads to its fulfilment and perfection.

(18)
atho mahā-bhāga bhavān amogha-dṛk
śuci-śravāḥ satya-rato dhṛta-vrataḥ
urukramasyākhila-bandha-muktaye
samādhinānusmara tad-viceṣṭitam
(Śrīmad Bhāgavatam 1.5.13)

O most fortunate one! You are a perfect seer, your prestige is pure, you are most truthful and you are fixed in your vows. Thus, by separating your spiritual consciousness from your material identity through bhakti-samādhi, you will perceive Kṛṣṇa’s divine līlā. By searching out these pastimes of Kṛṣṇa, whose activities are glorious, all jīvas become free from material subjugation.

(19)
tato ‘nyathā kiñcana yad vivakṣataḥ
pṛthag dṛśas tat-kṛta-rūpa-nāmabhiḥ
na karhicit kvāpi ca duḥsthitā matir
labheta vātāhata-naur ivāspadam
(Śrīmad Bhāgavatam 1.5.14)

Instead of doing that, to a certain extent, you have covered Kṛṣṇa, who is pure sac-cid-ānanda, with māyā, which describing kṛṣṇa-līlā etc. in the Purāṇas and Mahābhārata. Through that separate perception, the descriptions of His Name, form etc, are not purely transcendental. Thus, by reading all these, the consciousness of those persons situated in the impure sphere of mundane existence will not attain the spiritual realm. Transcendental topics will not find a place in their greedy hearts just  like a boat blown by the wind has no resting place.

(20-A)
vicakṣaṇo ‘syārhati vedituṁ vibhor
ananta-pārasya nivṛttitaḥ sukham
pravartamānasya guṇair anātmanas
tato bhavān darśaya ceṣṭitaṁ vibhoḥ
(Śrīmad Bhāgavatam 1.5.16)

If it is said that there is no necessity of describing divine līlā because those who are expert in discerning spiritual and material subjects will gradually, by the mercy of the guru become free from identifying themselves with the physical body and will perceive spiritual pastimes – then, I say this: it is true that such experts, by the mercy of the guru, may sometimes perceive the joy of renouncing matter on the path of bhakti to Kṛṣṇa whose nature is beyond material calculation. However, there is no process for those are devoid of discrimination and are attached to the modes of nature. Therefore, please describe kṛṣṇa-līlā in a manner that will benefit both types of people.

(20-B)
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo’tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto’bhajatāṁ sva-dharmataḥ
(Śrīmad Bhāgavatam 1.5.17)

Dependence upon one’s svadharma (occupational duties) is completely meaningless, because it is not inauspicious if someone abandons his svadharma at an immature stage while engaged in bhajana of Hari’s feet. This is because by the grace of Bhagavān, they can begin again where they from the stage of their previous sādhana and gradually advance.

(21)
tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ
tal labhyate duḥkhavad anyataḥ sukhaṁ
kālena sarvatra gabhīra-raṁhasā
(Śrīmad Bhāgavatam 1.5.18)

Scholars search to attain eternal happiness. They wander from Brahmaloka, the highest of the planets, down to Sutala etc. striving for that divine happiness, but they do not achieve it. They do not endeavour for mundane pleasures because the extreme force of time constantly awards mundane pleasure to the karmīs just as it awards misery. What is the necessity of endeavouring for such desires?

(22)
na vai jano jātu kathañcanāvrajen
mukunda-sevy anyavad aṅga saṁsṛtim
smaran mukundāṅghry-upagūhanaṁ punar
vihātum icchen na rasa-graho janaḥ
(Śrīmad Bhāgavatam 1.5.19)

A person who serves Mukunda never attains a material condition like the karmīs and jñānīs because one who embraces the feet of Mukunda and remembers them is eager to taste Their rasa. Why would he desire to abandon such rasa?

(23)
idaṁ hi viśvaṁ bhagavān ivetaro
yato jagat-sthāna-nirodha-sambhavāḥ
tad dhi svayaṁ veda bhavāṁs tathāpi te
prādeśa-mātraṁ bhavataḥ pradarśitam
(Śrīmad Bhāgavatam 1.5.20)

If you state that by describing kṛṣṇa-līlā it will become mundane, then listen! That Kṛṣṇa, who is the creation, maintenance and destruction of this world, is reflected within this created world. Although the reflection is perverted, the reflection of Bhagavān is manifest in His svarūpa. In the spiritual world, the rasas of śānta, dāsya, sakhya, vātsalya and madhura are relishable in a variegated form. Their reflection in this world is that of the mundane saṁsāra of the jīvas. In this way, whatever you describe by following such a provincial conception is also the līlā of Bhagavān. You are an expansion of Bhagavān. Possessing this foundational knowledge of the self, concerning that which is reflected, you should follow that.

(24)
idaṁ hi puṁsas tapasaḥ śrutasya vā
sviṣṭasya sūktasya ca buddhi-dattayoḥ
avicyuto ‘rthaḥ kavibhir nirūpito
yad-uttamaśloka-guṇānuvarṇanam
(Śrīmad Bhāgavatam 1.5.22)

The wise have ascertained that the infallible purpose of all the auspicious activities of a bound jīva such as austerity, study of the Vedas, high ideals, recitation of the Vedas, knowledge and charity is to describe the qualities of Kṛṣṇa.

(25)
ahaṁ purātīta-bhave ‘bhavaṁ mune
dāsyās tu kasyāścana veda-vādinām
nirūpito bālaka eva yogināṁ
śuśrūṣaṇe prāvṛṣi nirvivikṣatām
(Śrīmad Bhāgavatam 1.5.23)

In a previous kalpa, I was a maidservant’s son. My mother was the maidservant to all the bhakta-yogīs who stayed together during Cāturmāsya. I was a young boy and I was employed in their service.

(26)
ucchiṣṭa-lepān anumodito dvijaiḥ
sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ
evaṁ pravṛttasya viśuddha-cetasas
tad-dharma evātma-ruciḥ prajāyate
(Śrīmad Bhāgavatam 1.5.25)

By cleaning the place where they would eat, by their mercy, I once received the remnants of the Vaiṣṇavas. By engaging in such activities, all pāpa was destroyed. My heart became purified and I attained a taste for their dharma.

(27)
tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām
anugraheṇāśṛṇavaṁ manoharāḥ
tāḥ śraddhayā me ‘nupadaṁ viśṛṇvataḥ
priyaśravasy aṅga mamābhavad ruciḥ
(Śrīmad Bhāgavatam 1.5.26)

They would sing about the topics of Kṛṣṇa at that place. By their mercy, every day, I would hear those charming narrations. By faithfully hearing just a little, I developed a taste for Kṛṣṇa, whose qualities are pleasing to the ear.

(28)
jñānaṁ guhyatamaṁ yat tat sākṣād bhagavatoditam
anvavocan gamiṣyantaḥ kṛpayā dīna-vatsalāḥ
(Śrīmad Bhāgavatam 1.5.30)

When the monsoon ended and they departed from the place, at that time, the Vaiṣṇavas, who are merciful to the fallen, directly gave me instructions concerning the confidential knowledge of Bhagavān.

(29)
etat saṁsūcitaṁ brahmaṁs tāpa-traya-cikitsitam
yad īśvare bhagavati karma brahmaṇi bhāvitam
(Śrīmad Bhāgavatam 1.5.32)

O brāhmaṇa! I have explained to you about the principle of offering all actions to the Supreme Lord, the destroyer of the three types of miseries.

(30)
evaṁ nṛṇāṁ kriyā-yogāḥ sarve saṁsṛti-hetavaḥ
ta evātma-vināśāya kalpante kalpitāḥ pare
(Śrīmad Bhāgavatam 1.5.34)

All the activities of mankind create saṁsāra, the cycle of repeated birth and death. If those actions are executed for the Supreme Truth, then this is the true perfection of karma-yoga and one’s reactions are destroyed.

(31)
yad atra kriyate karma bhagavat-paritoṣaṇam
jñānaṁ yat tad adhīnaṁ hi bhakti-yoga-samanvitam
(Śrīmad Bhāgavatam 1.5.35)

Actions that satisfy Hari and knowledge associated with bhakti-yoga leading to Bhagavān should be practiced. Then, that karma and jñāna which is unfavourable will be eliminated and that which is favourable to bhakti will arise.

(32)
kurvāṇā yatra karmāṇi bhagavac-chikṣayāsakṛt
gṛṇanti guṇa-nāmāni kṛṣṇasyānusmaranti ca
(Śrīmad Bhāgavatam 1.5.36)

In this way, Bhagavān instructed Uddhava and Arjuna that chanting and remembering Kṛṣṇa’s name, qualities, and glories are essential and should be constantly performed in all actions in the journey of life. (See the 11th Ray)

(33)
yamādibhir yoga-pathaiḥ kāma-lobha-hato muhuḥ
mukunda-sevayā yadvat tathātmāddhā na śāmyati
(Śrīmad Bhāgavatam 1.6.35)

Again and again, the mind of the jīva only hankers for sense-objects (form, taste, smell, touch, and sound). In such a state, the descriptions of Hari’s līlā are the only boat to cross over this ocean of material existence.

(34)
sarvaṁ tad idam ākhyātaṁ yat pṛṣṭo ‘haṁ tvayānagha
janma-karma-rahasyaṁ me bhavataś cātma-toṣaṇam
(Śrīmad Bhāgavatam 1.6.36)

If you say that by accepting the path of aṣṭāṅga-yoga, one will achieve results, then listen! Persons who follow the path of yoga with its yama, niyama etc, are repeatedly led astray by lust and greed. But in serving Mukunda, there is so much happiness that one does not deviate from the path. Through that, the ātmā directly achieves an equipoised state. When the intelligence becomes fixed in Bhagavān, it is called śama (tranquillity). Thus, through this, one achieves śama.

(35)
Śrī Sūta said:
brahma-nadyāṁ sarasvatyām āśramaḥ paścime taṭe
śamyāprāsa iti prokta ṛṣīṇāṁ satra-vardhanaḥ
(Śrīmad Bhāgavatam 1.7.2)

On the western bank of the divine river, the Sarasvatī, was the residence of the ṛṣis, in other words, the abode known as Śamyāprāsa where they performed a special sacrifice.

(36)
tasmin sva āśrame vyāso badarī-ṣaṇḍa-maṇḍite
āsīno ‘pa upaspṛśya praṇidadhyau manaḥ svayam
(Śrīmad Bhāgavatam 1.7.3)

After taking bath, Vyāsa sat in his āśrama which was surrounded by berry trees, and fixed his mind. In other words, he steadied his mind in a devotional mood.

(37)
bhakti-yogena manasi samyak praṇihite ‘male
apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayām
(Śrīmad Bhāgavatam 1.7.4)

By purifying his heart through bhakti-yoga, he became fixed in samādhi and had darśana of Kṛṣṇa, the Absolute Personality. He saw Kṛṣṇa’s māyā-tattva who was taking shelter at a distance. That Māyā, situated far away, is the shadow of the eternal cit-śakti of Kṛṣṇa, whose nature is fully complete.

(38)
yayā sammohito jīva ātmānaṁ tri-guṇātmakam
paro ‘pi manute ‘narthaṁ tat-kṛtaṁ cābhipadyate
(Śrīmad Bhāgavatam 1.7.5)

He saw the jīvas, who are pencil-rays of consciousness produced from the jīva-śakti which is a minute manifestation of the cit-śakti that are a superior principle to māyā. That jīva is bewildered by māyā and thinks himself to be a product of the three modes of māyā.

(39)
anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje
lokasyājānato vidvāṁś cakre sātvata-saṁhitām
(Śrīmad Bhāgavatam 1.7.6)

He also saw that bhakti-yoga to Kṛṣṇa, who is beyond the mundane senses, is the only way to remove the anarthas of the jīva. Vyāsa, the best of scholars, wrote this sātvata-saṁhitā for the benefit of the ignorant.

(40)
yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe
bhaktir utpadyate puṁsaḥ śoka-moha-bhayāpahā
(Śrīmad Bhāgavatam 1.7.7)

By hearing this sātvata-saṁhitā, the Śrīmad Bhāgavata, then bhakti to Kṛṣṇa, the Supreme Person, arises, and the jīva’s lamentation, bewilderment and fear are destroyed.

(41)
sa saṁhitāṁ bhāgavatīṁ kṛtvānukramya cātma-jam
śukam adhyāpayām āsa nivṛtti-nirataṁ muniḥ
(Śrīmad Bhāgavatam 1.7.8)

After preparing and compiling this bhāgavat-saṁhitā, he taught it to his own son, Śukadeva, who was engaged on the path of renunciation.

(42)
ātmārāmāś ca munayo nirgranthā apy urukrame
kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ
(Śrīmad Bhāgavatam 1.7.10)

There exists an attractive power in Kṛṣṇa, through which the great munis, who are devoid of the knot of ignorance and are self-satisfied, are drawn into causeless bhakti to Kṛṣṇa, the great hero. There is no mention of such attraction for a person who is attached to matter.

(43)
harer guṇākṣipta-matir bhagavān bādarāyaṇiḥ
adhyagān mahad ākhyānaṁ nityaṁ viṣṇu-jana-priyaḥ
(Śrīmad Bhāgavatam 1.7.11)

With his consciousness absorbed on the qualities of Hari, Śūka, the son of Bhagavān Bādarāyaṇa (Vyāsa), who is dear to the eternal Vaiṣṇavas, studied this extensive text.

(44)
yaḥ svānubhāvam akhila-śruti-sāram ekam
adhyātma-dīpam atititīrṣatāṁ tamo ‘ndham
saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ
taṁ vyāsa-sūnum upayāmi guruṁ munīnām
(Śrīmad Bhāgavatam 1.2.3)

We follow that Śukadeva, the son of Vyāsa and the guru of the munis, who, mercifully spoke the bhāgavat-śāstra – the embodiment of spiritual illumination, the essence of all the Vedas, which is achieved through ātma-samādhi – to persons who are within saṁsāra, but who desire to cross over the dense darkness of māyā.

In this chapter, the original explanation of the Bhāgavata and the history of its appearance  have been described. That dharma which is devoid of deception is also indicated. There are two types of deception – small and big. The three desires such as attaining the celestial planets etc. are certainly deceptive. However, the endeavour to merge the ātmā in kevala–sāyujya is the greatest deception. Pure bhakti-yoga is devoid of both of these.

This is the Second Ray of Śrīmad Bhāgavatārka Maricī-Mālā describing pramāṇas (evidences)
called Śrī Bhāgavatārkodaya (The Rise of the Sun-like Bhāgavatam)

Here ends the Gauḍīya Commentary known as the Marīci Prabhā
on the Second Ray of Śrīmad Bhāgavatārka Maricī-Mālā
called ‘Śrī Bhāgavatārkodaya’