Bhāgavatārka Marīci Mālā – Third Ray

Bhāgavata-vivṛttiḥ
(The Explanation of the Bhāgavata)

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

varāha-nagarānandaṁ śrī-raghunātha-saṁjñakam
śrīmad-bhagavatācāryaṁ vande caitanya-pārṣadam

I offer my respects unto Śrīmad Bhāgavatācārya Śrī Raghunātha, the bliss of Varāhanagara, and the associate of Śrī Caitanya.

śrīmad-bhāgavatāsvādo vraje yasya satāṁ mude
bhaṭṭa-gosvāminaṁ vande raghunāthābhidhaṁ hi tam

I offer obeisance unto he who is known as Raghunātha Bhaṭṭa Gosvāmī, who relishes the Śrīmad Bhāgavatam, and finds joy amongst the devotees in Vraja.

(1)
nigama-kalpa-taror galitaṁ phalaṁ
śuka-mukhād amṛta-drava-saṁyutam
pibata bhāgavataṁ rasam ālayaṁ
muhur aho rasikā bhuvi bhāvukāḥ
(Śrīmad Bhāgavatam 1.1.3)

All the nigamas, in other words, the Vedas, are like a desire-tree. The Brahma-sūtras are the flowers of that desire-tree. In the Śrīmad Bhāgavata, it is mentioned that when the fruit of that tree ripens in the spiritual realm, the bird Śukadeva, brings it to the earth. Thus, in connection to the mouth of Śuka, that fruit is more ambrosial. Kṛṣṇa-līlā is the rasa of the fruit of the Bhāgavata. O all you relishers of bhāva! That rasa is supreme bliss and removes material desires. Drink that rasa repeatedly until death. Once you become a rasika, you will never be satiated. You will abandon sādhana and at every moment, you will drink it. Through sādhana one attains bhāva. By mixing the ingredients of sthāyī-bhāva (permanent ecstasy), one achieves rasa. Kṛṣṇa-līlā is that esoteric principle which is replete with rasa (rasamaya-tattva). Establish yourself in vibhāva (that which produces rasa) and enter into it.

(2)
śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ
yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate
tatra jñāna-virāga-bhakti-sahitaṁ naiṣkarmyam āviṣkṛtaṁ
tac chṛṇvan su-paṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ
(Śrīmad Bhāgavatam 12.13.18)

 It is said to the common readers – this Śrīmad Bhāgavata Purāṇa is pure. It is favoured by the Vaiṣṇavas. It describes the pure transcendental knowledge meant for paramahaṁas. Detachment with knowledge of selfless action is revealed in it. By hearing, reading and discussing the Bhāgavata,  the subjugation of the jīva in māyā is removed through the rise of bhakti.

(3)
kasmai yena vibhāsito’yam atulo jñāna-pradīpaḥ purā
tad-rūpeṇa ca nāradāya munaye kṛṣṇāya tad-rūpiṇā
yogīndrāya tad-ātmanātha bhagavad-rātāya kāruṇyatas
tac chuddhaṁ vimalaṁ viśokam amṛtaṁ satyaṁ paraṁ dhīmahi
(Śrīmad Bhāgavatam 12.13.19)

We meditate upon that pure, immaculate, sorrowless, immortal Supreme Truth, who in ancient times imparted this incomparable lamp of knowledge to Brahmā. Brahmā then spoke it to Nārada; Nārada told it to Vedavyāsa; Vyāsa narrated it to Śukadeva, that monarch amongst yogīs, and Śukadeva, out of compassion, shared it with Parikṣit.

(4)
sarva-vedānta-sāraṁ hi śrī-bhāgavatam iṣyate
tad-rasāmṛta-tṛptasya nānyatra syād ratiḥ kvacit
(Śrīmad Bhāgavatam 12.13.12)

The Śrīmad Bhāgavata is the essence of all the Vedas. One who has found satisfaction in this immortal rasa develops no attachment to anything else.

(5)
ādi-madhyāvasāneṣu vairāgyākhyāna-saṁyutam
hari-līlā-kathā-vrātā- mṛtānandita-sat-suram
(Śrīmad Bhāgavatam 12.13.11)

In the beginning, middle, and end, narratives concerning renunciation are included. In many places, hari-līlā-kathā (narrations of Śrī Hari’s pastimes) are present, and sādhus and Devatās are delighted in hearing them.

(6-15)
Śrī Sūta says:

pārīkṣitam upākhyānaṁ nāradākhyānam eva ca
prāyopaveśo rājarṣer vipra-śāpāt parīkṣitaḥ
(Śrīmad Bhāgavatam 12.12.5-6)

In this, the story of Parikṣit, the story of Nārada, and the description of Parikṣit’s fasting until death due to the curse of a sage are narrated.

śukasya brahmarṣabhasya saṁvādaś ca parīkṣitaḥ
yoga-dhāraṇayotkrāntiḥ saṁvādo nāradājayoḥ
avatārānugītaṁ ca sargaḥ prādhāniko’grataḥ
viduroddhava-saṁvādaḥ kṣattṛ-maitreyayos tataḥ
purāṇa-saṁhitā-praśno mahā-puruṣa-saṁsthitiḥ
tataḥ prākṛtikaḥ sargaḥ sapta-vaikṛtikāś ca ye
tato brahmāṇḍa-sambhūtir vairājaḥ puruṣo yataḥ
kālasya sthūla-sūkṣmasya gatiḥ padma-samudbhavaḥ
bhuva uddharaṇe’mbhodher hiraṇyākṣa-vadho yathā
ūrdhva-tiryag-avāk-sargo rudra-sargas tathaiva ca
ardha-nārīśvarasyātha yataḥ svāyambhuvo manuḥ
śatarūpā ca yā strīṇām ādyā prakṛtir uttamā
santāno dharma-patnīnāṁ kardamasya prajāpateḥ
avatāro bhagavataḥ kapilasya mahātmanaḥ
devahūtyāś ca saṁvādaḥ kapilena ca dhī-matā
nava-brahma-samutpattir dakṣa-yajña-vināśanam
dhruvasya caritaṁ paścāt pṛthoḥ prācīnabarhiṣaḥ
nāradasya ca saṁvādas tataḥ praiyavrataṁ dvijāḥ
nābhes tato’nucaritam ṛṣabhasya bharatasya ca
(Śrīmad Bhāgavatam 12.12.6-15)

 In this book, the following is described – the conversations between the best amongst brāhmaṇas, Śuka and Parikṣit, transcendence through the practice of yoga, the dialogue between Nārada and Brahmā, the avatāra-gītā, primary creation, the conversation between Vidura and Uddhava, the dialogue between Vidura and Maitreya, questions in regards to the Purāṇa Saṁhitā, cosmic annihilation by the Supreme Puruṣa, creation of the material elements, the seven transformational creations, the origin of the universe, the origin of the Virāja Puruṣa, the gross and subtle progression of time, the emergence of the cosmic lotus, the slaying of Hiraṇyākṣa to rescue the Earth from the waters, the creation of the Devas, animals and Asuras, the creation of Rudra, the origin of the half-man, the creation of he who was half-woman, i.e., the story of Svāyambhuva Manu, the origin of the original woman named Śatarūpā, the offspring of the wives of Dharma, the offspring of Prajāpati Kardama, the avatāra of Mahātmā Kapiladeva, the conversation between Kapila and Devahūti, the emergence of the nine sons of Brahmā, the destruction of Dakṣa’s sacrifice, the tale of Dhruva, the story of Pṛthu, the narration of Prācīnabarhi, the dialogue with Nārada, the story of Priyavrata’s son, and narrations of Nābhi, Ṛṣabha, and Bharata.

(16)
dvīpa-varṣa-samudrāṇāṁ giri-nady-upavarṇanam
jyotiś-cakrasya saṁsthānaṁ pātāla-naraka-sthitiḥ
(Śrīmad Bhāgavatam 12.12.16)

Descriptions of islands, oceans, mountains, lands, rivers, the arrangement of the zodiac, and the locations of the underworld and hell have been provided.

(17-27)
dakṣa-janma pracetobhyas tat-putrīṇāṁ ca santatiḥ
yato devāsura-narās tiryaṅ-naga-khagādayaḥ
tvāṣṭrasya janma-nidhanaṁ putrayoś ca diter dvijāḥ
daityeśvarasya caritaṁ prahrādasya mahātmanaḥ
manv-antarānukathanaṁ gajendrasya vimokṣaṇam
manv-antarāvatārāś ca viṣṇor hayaśirādayaḥ
kaurmaṁ mātsyaṁ nārasiṁhaṁ vāmanaṁ ca jagat-pateḥ
kṣīroda-mathanaṁ tadvad amṛtārthe divaukasām
devāsura-mahā-yuddhaṁ rāja-vaṁśānukīrtanam
ikṣvāku-janma tad-vaṁśaḥ sudyumnasya mahātmanaḥ
ilopākhyānam atroktaṁ tāropākhyānam eva ca
sūrya-vaṁśānukathanaṁ śaśādādyā nṛgādayaḥ
saukanyaṁ cātha śaryāteḥ kakutsthasya ca dhīmataḥ
khaṭvāṅgasya ca māndhātuḥ saubhareḥ sagarasya ca
rāmasya kośalendrasya caritaṁ kilbiṣāpaham
nimer aṅga-parityāgo janakānāṁ ca sambhavaḥ
rāmasya bhārgavendrasya niḥkṣatrī-karaṇaṁ bhuvaḥ
ailasya soma-vaṁśasya yayāter nahuṣasya ca
dauṣmanter bharatasyāpi śāntanos tat-sutasya ca
yayāter jyeṣṭha-putrasya yador vaṁśo’nukīrtitaḥ
yatrāvatīrṇo bhagavān kṛṣṇākhyo jagad-īśvaraḥ
vasudeva-gṛhe janma tato vṛddhiś ca gokule
(Śrīmad Bhāgavatam 12.12.17-26)

The birth of Dakṣa from the Pracetas, the offspring of his daughters, and from those daughters, the origin of the Devas, Asuras, humans, animals, serpents, birds, and others, the birth and death of Tvāṣṭa, the birth and death of Diti’s sons, the story of Hiraṇyakaśipu, the tale of Mahātmā Prahlāda, the accounts of the Manus, the liberation of Gajendra, the reign of Manu, Viṣṇu’s avatāras as Hayaśīrṣa, Kurmāvatāra, Matsyāvatāra, Narasiṁhāvatāra, Vamanāvatāra, the churning of the ocean of milk, the drinking of nectar by the Devatās, the great war between Devas and the Asuras, the genealogies of royal dynasties, the birth of Ikṣvāku and his lineage, the birth of Sudyumna, the story of Ilā, the tale of Tārā, the description of the Solar Dynasty, the stories of Śaśāda and Nṛgā, the story of Saukana, the tale of Śaryāti, the story of Kakutstha, the narration concerning Khaṭvāṅga, the tale of Māndhātā, the story of Sāgara, the sin-purifying narration of Rāma who was the king of Kośala, the relinquishment of Nimi’s body, the birth of Janaka, Paraśurāma’s extermination of the kṣatriyas from the earth, the character of Aila, the story of Nahusha and Yayāti of the Lunar Dynasty, the story of Bharata the son of Duṣyanta, the tale of Śāntanu and his son, the narration of Yayāti’s eldest son – in other words, the Yadu Dynasty wherein Kṛṣṇa, the Lord of the universe, took His birth (narrations concerning that lineage), Kṛṣṇa’s birth in Vasudeva’s family and His growing up in Gokula.

(26-35)
tasya karmāṇy apārāṇi kīrtitāny asura-dviṣaḥ
pūtanāsu-payaḥ-pānaṁ śakaṭoccāṭanaṁ śiśoḥ
tṛṇāvartasya niṣpeṣas tathaiva baka-vatsayoḥ
aghāsura-vadho dhātrā vatsa-pālāvagūhanam
dhenukasya saha-bhrātuḥ pralambasya ca saṅkṣayaḥ
gopānāṁ ca paritrāṇaṁ dāvāgneḥ parisarpataḥ
damanaṁ kāliyasyāher mahāher nanda-mokṣaṇam
vrata-caryā tu kanyānāṁ yatra tuṣṭo’cyuto vrataiḥ
prasādo yajña-patnībhyo viprāṇāṁ cānutāpanam
govardhanoddhāraṇaṁ ca śakrasya surabher atha
yajñābhiṣekaḥ kṛṣṇasya strībhiḥ krīḍā ca rātriṣu
śaṅkhacūḍasya durbuddher vadho’riṣṭasya keśinaḥ
akrūrāgamanaṁ paścāt prasthānaṁ rāma-kṛṣṇayoḥ
vraja-strīṇāṁ vilāpaś ca mathurālokanaṁ tataḥ
gaja-muṣṭika-cāṇūra- kaṁsādīnāṁ tathā vadhaḥ
mṛtasyānayanaṁ sūnoḥ punaḥ sāndīpaner guroḥ
mathurāyāṁ nivasatā yadu-cakrasya yat priyam
kṛtam uddhava-rāmābhyāṁ yutena hariṇā dvijāḥ
jarāsandha-samānīta- sainyasya bahuśo vadhaḥ
ghātanaṁ yavanendrasya kuśasthalyā niveśanam
ādānaṁ pārijātasya sudharmāyāḥ surālayāt
rukmiṇyā haraṇaṁ yuddhe pramathya dviṣato hareḥ
(Śrīmad Bhāgavatam 12.12.27-38)

All these deeds of Śrī Kṛṣna, the enemy of the Asuras, are described in this book – His drinking the breast milk of Pūtanā , His breaking the cart as a child, His crushing the demons Tṛṇāvarta, Baka, Vatsa etc, slaying Aghāsura, Brahmā’s stealing the cowherd boys, the killing of Dhenuka and Pralamba, delivering the cowherd boys from the forest fire, defeating the Kālīya Serpent, rescuing Nanda from the giant snake, the observances of the unmarried girls, Kṛṣṇa’s satisfaction at their observance, His happiness with the yajña-patnīs, the repentance of the yajñika-brāhmaṇas, Śrī Kṛṣṇa’s lifting of Govardhana, Kṛṣṇa’s consecration by Indra and Surabhi, Śrī Kṛṣṇa’s playing with the gopīs at night, the slaying of the wicked Śaṅkhacuḍa, Ariṣṭa, and Keśī by Śrī Kṛṣṇa, Akrura’s arrival, Rāma and Kṛṣṇa’s departure to Mathurā,  the lamentation of the women of Vraja, the sight of Mathurā, the killing of the elephant, Muṣṭika and Cānura, and Kaṁsa, reviving the dead son of His guru, Sāndīpani Muni, the Yadus residing in Mathurā, Uddhava and Balarāma carefully fulfilling the desires of the Yadus, the destruction of the armies brought by Jarāsandha, the killing of the king of the Yavanas, the establishment of a residence in Dvārakā, bringing the Sudharmā assembly hall and the pārijāta tree from Svarga, the abduction of Rukmiṇī and the subjugation of envious kings in battle.

(39-45)
harasya jṛmbhaṇaṁ yuddhe bāṇasya bhuja-kṛntanam
prāgjyotiṣa-patiṁ hatvā kanyānāṁ haraṇaṁ ca yat
caidya-pauṇḍraka-śālvānāṁ dantavakrasya durmateḥ
śambaro dvividaḥ pīṭho muraḥ pañcajanādayaḥ
māhātmyaṁ ca vadhas teṣāṁ vārāṇasyāś ca dāhanam
bhārāvataraṇaṁ bhūmer nimittī-kṛtya pāṇḍavān
vipra-śāpāpadeśena saṁhāraḥ sva-kulasya ca
uddhavasya ca saṁvādo vasudevasya cādbhutaḥ
yatrātma-vidyā hy akhilā proktā dharma-vinirṇayaḥ
tato martya-parityāga ātma-yogānubhāvataḥ
yuga-lakṣaṇa-vṛttiś ca kalau nṝṇām upaplavaḥ
catur-vidhaś ca pralaya utpattis tri-vidhā tathā
deha-tyāgaś ca rājarṣer viṣṇu-rātasya dhīmataḥ
śākhā-praṇayanaṁ ṛṣer mārkaṇḍeyasya sat-kathā
(Śrīmad Bhāgavatam 12.12.39-45)

The following events are recounted in the Bhāgavata – Śiva yawning during the battle, the cutting off of King Bāṇa’s arms, the defeat of Naraka, the lord of Prāgjyotiṣa, and the rescue of the maidens, the tyranny and slaying of Śiśupāla, Pauṇḍra, Śālva, the evil Dantavakra, Śambara, Dvivida, Mura and Pañcajana, the burning of Vārānasī, the alleviation of the Earth’s burden through the Paṇḍavas, the destruction of His own clan due to a brāhmaṇa’s curse, the extraordinary dialogue between Uddhava and Vasudeva where comprehensive knowledge of the ātmā and the explanation of dharma are imparted. Then, the Lord leaving the mortal world through His own yogika potency, symptoms of the yugas, the ruination of men in Kali-yuga, the four types of universal dissolution, the threefold creation, wise Parikṣit giving up his body, the establishment of the branches of the Vedas, the wonderful story of Mārkaṇḍeya Ṛṣi, and the arrangement of the Supreme Puruṣa within the sun.

(46)
patitaḥ skhalitaś cārtaḥ kṣuttvā vā vivaśo gṛṇan
haraye nama ity uccair mucyate sarva-pātakāt
(Śrīmad Bhāgavatam 12.12.47)

 If someone falls, slips, is distressed, hungry, or helpless, yet utters the words, haraye namaḥ loudly, they are freed from all sins.

 (47)
Śrī Sūta said:

tad eva ramyaṁ ruciraṁ navaṁ navaṁ
tad eva śaśvan manaso mahotsavam
tad eva śokārṇava-śoṣaṇaṁ nṛṇāṁ
yad uttamaḥ-śloka-yaśo’nugīyate
(Śrīmad Bhāgavatam 12.12.50)

 The glorification of Kṛṣṇa, who is praised with the finest verses, is always delightful, beautiful, and ever-fresh. It is a grand festival for the heart and it dries up the ocean of sorrow.

(48)
na yad vacaś citra-padaṁ harer yaśo
jagat-pavitraṁ pragṛṇīta karhicit
tad dhvāṅkṣa-tīrthaṁ na tu haṁsa-sevitaṁ
yatrācyutas tatra hi sādhavo’malāḥ
(Śrīmad Bhāgavatam 12.12.51)

 Those places where the glories of Kṛṣṇa, the purifier of the world, are not sung with well-arranged, poetic words, are like playgrounds for crows. Swan-like persons do not serve such a place. Pure sādhus only reside in those places where Acyuta is glorified.

(49)
tad vāg-visargo janatāgha-samplavo
yasmin prati-ślokam abaddhavaty api
nāmāny anantasya yaśo’ṅkitāni yat
śṛṇvanti gāyanti gṛṇanti sādhavaḥ
(Śrīmad Bhāgavatam 12.12.51)

Even if they are not perfectly composed, sādhus hear and sing all those verses in which there is glorification of the Names of the infinite Kṛṣṇa, because they eradicate the sins of the people.

(50)
avismṛtiḥ śrīdhara-pāda-padmayor
guṇānuvāda-śravaṇādarādibhiḥ
avismṛtiḥ kṛṣṇa-padāravindayoḥ
kṣiṇoty abhadrāṇi ca śaṁ tanoti
(Śrīmad Bhāgavatam 12.12.55)

By continuously remembering the lotus feet of Kṛṣṇa, all inauspicious things are destroyed, auspiciousness expands, purity of being is attained, supreme devotion to the Supreme Ātmā develops, and knowledge endowed with wisdom and detachment manifests.

(51)
ya etat śrāvayen nityaṁ yāma-kṣaṇam ananya-dhīḥ
ślokam ekaṁ tad-ardhaṁ vā pādaṁ pādārdham eva vā
(Śrīmad Bhāgavatam 12.12.59)

 Whoever listens to or recites a single śloka, half a śloka, a quarter of a śloka, or even half of a quarter of a śloka from this book with śraddhā and an unwavering mind for just an hour or a moment, or who attentively hears it with devotion, purifies themselves.

(52)
vipro’dhītyāpnuyāt prajñāṁ rājanyodadhi-mekhalām
vaiśyo nidhi-patitvaṁ ca śūdraḥ śudhyeta pātakāt
(Śrīmad Bhāgavatam 12.12.65)

When a brāhmaṇa reads this book, they attain wisdom; when a kṣatriya reads it, they gain the entire earth along with its oceans; when a vaiśya reads it, they become wealthy like the lord of treasures; and when a śūdra reads it, they are purified from all sins.

(53)
upacita-nava-śaktibhiḥ sva ātmany
uparacita-sthira-jaṅgamālayāya
bhagavata upalabdhi-mātra-dhāmne
sura-ṛṣabhāya namaḥ sanātanāya
(Śrīmad Bhāgavatam 12.12.68)

 We offer our respects unto that eternal Bhagavān, the highest of Divinities, who has made Himself the innate abode of inanimate and animate beings and nourishes them with the nine potencies, beginning with puruṣa (spirit) and prakṛti (nature). There are two types of puruṣa (enjoyers) – the puruṣa in the form of Īśvara who is the is source of the cit-śakti, and the puruṣa in the form of the jīva who originates from the jīva-śakti. Furthermore, prakṛti manifests the principle of the mahat-tattva and other elements through the māyā-śakti.

(54)
sva-sukha-nibhṛta-cetās tad-vyudastānya-bhāvo
ajita-rucira-līlākṛṣṭa-sāras tadīyam
vyatanuta kṛpayā yas tattva-dīpaṁ purāṇaṁ
tam akhila-vṛjina-ghnaṁ vyāsa-sūnuṁ nato’smi
(Śrīmad Bhāgavatam 12.12.69)

I offer my respects unto the son of Vyāsa, who, having withdrawn his mind from all other conceptions by the bliss of self-realisation, was attracted by the beautiful pastimes of Kṛṣṇa and compassionately expanded this Purāṇa, which shines like the lamp of truth and destroys all sins.

(55)
kathā imās te kathitā mahīyasāṁ
vitāya lokeṣu yaśaḥ pareyuṣām
vijñāna-vairāgya-vivakṣayā vibho
vaco-vibhūtīr na tu pāramārthyam
(Śrīmad Bhāgavatam 12.3.14)

O Parīkṣit! The great emperors, like Pṛthu and Purūravā, who spread their fame in this world, have all passed on to the next realm. The stories of those kings that I have narrated to you are merely adorned words and not the ultimate truth. However, I have told them because some knowledge and renunciation can be learned from their histories.

(56)
yat tūttamaḥ-śloka-guṇānuvādaḥ
saṅgīyate’bhīkṣṇam amaṅgala-ghnaḥ
tam eva nityaṁ śṛṇuyād abhīkṣṇaṁ
kṛṣṇe’malāṁ bhaktim abhīpsamānaḥ
(Śrīmad Bhāgavatam 12.3.15)

In this book, the recitation of Kṛṣṇa’s qualities, which destroy inauspiciousness, has been described. Those persons who only desire pure bhakti to Kṛṣṇa should constantly listen to these narrations. Upon contemplating these last two ślokas, this book, Śrīmad Bhāgavatārka-Marīci-Mālā, has been compiled.

This is the Third Ray of Śrīmad Bhāgavatārka Maricī-Mālā describing pramāṇas (evidences) called Bhāgavata-vivrttiḥ (The Explanation of the Bhāgavata)

Here ends the Gauḍīya Commentary known as the Marīci Prabhā
on the Third Ray of Śrīmad Bhāgavatārka Maricī-Mālā
called ‘Bhāgavata-vivrttiḥ.’