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quinta-feira, 23 de fevereiro de 2012

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.


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Guru Position Paper

Dear devotees,

Please accept our dandavat pranams. All glories to Sri Guru and Gauranga.

Since the departure of our beloved Gurudeva, Nitya-lila pravista Om Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja, the Sannyasa Council in consultation with the members of the Bhakti Trust International, senior math commanders and eminent preachers, has begun the process of developing and codifying the principles and aims of our sanga, known as the International Pure Bhakti Yoga Society. Sri Guru is always present in his instructions and within the hearts of sincere disciples. We pray fervently that Srila Gurudeva guide us in our humble attempts to fulfill his mano bhista. Our discussions thus far have resulted in two papers that are being presented for your consideration.

Our Society, as envisioned by Srila Gurudeva, has many responsibilities and yet has a distinctive inclination towards encouraging individual initiative and decision making on the local level. The institution or society has as its primary responsibility, the preservation and teaching of the eternal spiritual principles conveyed by Sri Caitanya Mahaprabhu through our guru-parampara . The form that our society takes and any guidelines and bylaws that we may adopt, are meant to follow and uphold those principles.

Thus you will see in the two papers that are presented, that there is little in the way of rules and regulations. The topic is mostly guru-tattva and how we are responding to the complexities of that issue now that there are multiple devotees taking on that role within the same society. The emphasis is to clarify our spiritual relationships and our mutual goals. The processes by which we achieve these may be adjusted according to time, place and circumstance, as long as the original principles remain fixed as our guiding beacon.

The first paper on guru-tattva was written to be presented at the Vraja-mandala Parikrama of 2011. There were some issues that had not yet been discussed by the international body of sannyasis and senior devotees. We waited for those meetings to be concluded so that a summary of those discussions could be given at the same time. These meetings addressed the practical application of the guru-tattva paper based on the experiences gained and input received from members of the world-wide sanga over the last 9 months. The second paper is a summary of the meetings held in Govardhana during the parikrama in November, 2011.

These papers will certainly stimulate discussion and responses from devotees around the world. That is a good thing. Please keep the discussions philosophical and respectful. The discussions may center around guru-tattva or they may explore other areas of personal and sanga development. This is a challenging and exciting time. Let your voices be heard.

Aspiring for the service of Hari, Guru and Vaisnavas,

Swami BV Vaikhanas