rule



 

 

Canto 12

S'rî Râdhika Stava

 


Chapter 13: The Glories of S'rîmad Bhâgavatam

(1) Sûta said: "I offer Him my obeisances, the Godhead who in arrangements of mantras from the Vedas, their limbs [the angas] and the Upanishads with transcendental prayers is praised by Brahmâ, Indra, Rudra and the children of heaven [the Maruts], the Godhead about whom the Sâma Veda chanters are singing, the Godhead upon whom the yogis who see Him in their minds concentrate in meditation, He whose end is not known to anyone among the enlightened and unenlightened souls. (2) The Supreme Personality of Godhead in the form of a tortoise [Kûrma] became sleepy from the scratching edges of the stones of Mandara mountain that most heavily rotated upon His back. May all of you be protected by the winds that are the traces left behind by the flow of His breathing and by the ceaseless tides of the ebb and flow of the water that up to the present day follows the example of His in and outgoing breath. (3) Please listen now to a summation of the number [of verses] of the Purânas, what the purpose is of its subject matter, how the book should be given as a gift, what the glory of that gift-giving is and what the blessing is of the reading and such of this text.

(4-9) The Brahmâ Purâna has ten thousand verses, the Padma Purâna counts fifty-five thousand, the S'rî Vishnu Purâna twenty-three thousand and the S'iva Purâna twenty-four thousand. The S'rîmad Bhâgavatam counts eighteen thousand verses, the Nârada Purâna has twenty-five thousand, the Mârkandeya Purâna nine thousand and the Agni Purâna fifteen thousand four hundred verses. The Bhavishya Purâna has fourteen thousand five hundred verses, the Brahma-vaivarta Purâna counts eighteen thousand and the Linga Purâna eleven thousand verses. The Varâha Purâna offers twenty-four thousand verses, the Skanda Purâna eighty-one thousand one hundred and the Vâmana Purâna is described in ten thousand verses. The Kûrma Purâna is described in seventeen thousand verses, the Matsya Purâna has fourteen thousand of them, the Garuda Purâna next has nineteen thousand verses and the Brahmânda Purâna counts twelve thousand verses. In sum the Purânas are thus expressed in four hundred thousand verses [*]. Eighteen thousand of them constitute, as said, the Bhâgavatam [see further under Purâna].

(10) This [tale of wisdom] was by the Supreme Personality of Godhead [Narâyâna, see 3.8-10] out of mercy for the first time in its entirety revealed to Brahmâ who fearful of a material existence sat upon the lotus that grew from His navel [see also 1.1: 1]. (11-12) From the beginning to the end filled with accounts about renunciation it delights the saintly and godly souls with the nectar of its many narrations about the Lord's pastimes. With beatitude [or eternal happiness by emancipation in devotional service] as its one ultimate goal, it has as its prime subject the One Reality Without a Second - the essence of all Vedânta philosophy - that is characterized by the non-difference of the Absolute [impersonal] Truth [brahman] and the One [personal] Soul [âtma **]. (13) He who gives the Bhâgavatam as a gift on the day of the full moon in the month Bhâdra [August/September, in its full glory as the king of all literature] seated on 'a golden throne' [in the constellation of Leo], reaches the supreme destination. (14) Other classical collections of stories [other bibles, other Purânas or holy scriptures] are prominent in the assembly of the saintly only for as long as the great ocean of nectar that is the Bhâgavatam is not heard. (15) The S'rîmad Bhâgavatam constitutes the essence of all Vedânta philosophy, someone who found satisfaction from the taste of that nectar will never feel attracted to anything else [to other sacred scriptures]. (16) Of all Purânas this one is like what the Ganges means in relation to all rivers flowing towards the sea, what Acyuta, the Infallible One, means in relation to all deities and what S'ambhu [S'iva] means in relation to all Vaishnavas. (17) Just as unsurpassed Kâs'î [Benares] is among all holy places, S'rîmad Bhâgavatam is matchless among all the Purânas oh brahmins. (18) S'rîmad Bhâgavatam is the spotless Purâna most dear to the Vaishnavas in which the perfectly pure and supreme spiritual knowledge is celebrated of none but the best devotees. Therein the freedom from all fruitive labor is revealed together with the [therewith associated] knowledge, detachment and devotion that will deliver the person who in consideration of the transcendence with his devotional service manages to listen and exercise the mantras the way it should.

(19) I meditate upon the incomparable torch light of the Immortal Supreme Immaculate Pure Truth Free from Sorrow who long ago revealed this transcendental knowledge to the deity ['Ka' or Brahmâ], who transferred it to Nârada the great sage who delivered it by means of his personal form to Krishna Dvaipâyana Vyâsa who next handed it down to the king of the yogis [S'ukadeva] who on his turn was as merciful to reveal it to [Parîkchit] the grace of the Fortunate One. (20) I offer Him my obeisances, the Supreme Personality of Godhead Lord Vâsudeva, the Supreme Witness who mercifully explained this [story, this science] to [Brahmâ] the deity who desired liberation. (21) I offer him my obeisances, the king of the yogis, S'ukadeva Gosvâmî, the personal manifestation of the Absolute Truth who freed [Parîkchit] the grace of Vishnu who was bitten by the snake of material existence. (22) Oh Lord of Lords, You are our Master, therefore please make it so that we life after life may rise up in bhakti at Your feet. (23) I offer my obeisances to Him, the Supreme Lord, whose congregational chanting of the holy name destroys all sins and to whom bowing down all misery finds its end."

 

Thus the twelfth Canto of the S'rîmad Bhâgavatam ends named: The Age of Deterioration.

With this last Canto the Story of the Fortunate One ends, the Bhâgavata Purâna also known as the S'rîmad Bhâgavatam and the Paramahamsa Samhitâ. All glories to the Brahmâ-Mâdhva-Gaudiyâ Sampradâya paramparâ of the foregoing Vaishnava âcâryas headed by Lord Gauranga, S'rî Krishna Caitanya Mahâprabhu, who by their commentaries, translations, bhajans and lectures made this presentation possible and brought the full of the Vaishnava culture to the humble western servant of Krishna, Anand Aadhar Prabhu, who in truth is never finished with his work.

                     

 
 

Third revised edition, loaded December 23, 2015.

 

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Sûta said: "I offer Him my obeisances, the Godhead who in arrangements of mantras from the Vedas, their limbs [the angas] and the Upanishads with transcendental prayers is praised by Brahmâ, Indra, Rudra and the children of heaven [the Maruts], the Godhead about whom the Sâma Veda chanters are singing, the Godhead upon whom the yogis who see Him in their minds concentrate in meditation, He whose end is not known to anyone among the enlightened and unenlightened souls.
 Sûta said: "The Godhead who by Brahmâ, Indra, Rudra and the children of heaven [the Maruts] is praised with transcendental prayers and about whom the Sâma Veda chanters with arrangements of mantras from the Vedas, their limbs [the angas] and the Upanishads are singing; the Godhead upon whom the yogis, seeing Him in their minds, concentrate in the meditative position; He whose end is not known to anyone among the enlightened or unenlightened - unto Him I offer my obeisances. (Vedabase)

 

Text 2

The Supreme Personality of Godhead in the form of a tortoise [Kûrma] became sleepy from the scratching edges of the stones of Mandara mountain that most heavily rotated upon His back. May all of you be protected by the winds that are the traces left behind by the flow of His breathing and by the ceaseless tides of the ebb and flow of the water that up to the present day follows the example of His in and outgoing breath.

By the scratching edges of the stones of Mandara mountain that most heavily rotated upon His back the Supreme Personality of Godhead in the form of a tortoise [Kûrma] became sleepy. May all of you be protected by the winds that are the traces left behind by the flow of His breathing and the ceaseless tides of the eb and flow of the water which up to the present day follows that example of breathing in and out. (Vedabase)

 

Text 3

Please listen now to a summation of the number [of verses] of the Purânas, what the purpose is of its subject matter, how the book should be given as a gift, what the glory of that gift-giving is and what the blessing is of the reading and such of this text.

Please listen to a summation of the number [of verses] of this [Purâna], the purpose of its subject matter, how the book should be given away as a gift, what the glory is of that gift-giving and what the blessing is of the reading, reciting and so on of this text. (Vedabase)

   

Text 4-9

The Brahmâ Purâna has ten thousand verses, the Padma Purâna counts fifty-five thousand, the S'rî Vishnu Purâna twenty-three thousand and the S'iva Purâna twenty-four thousand. The S'rîmad Bhâgavatam counts eighteen thousand verses, the Nârada Purâna has twenty-five thousand, the Mârkandeya Purâna nine thousand and the Agni Purâna fifteen thousand four hundred verses. The Bhavishya Purâna has fourteen thousand five hundred verses, the Brahma-vaivarta Purâna counts eighteen thousand and the Linga Purâna eleven thousand verses. The Varâha Purâna offers twenty-four thousand verses, the Skanda Purâna eighty-one thousand one hundred and the Vâmana Purâna is described in ten thousand verses. The Kûrma Purâna is described in seventeen thousand verses, the Matsya Purâna has fourteen thousand of them, the Garuda Purâna next has nineteen thousand verses and the Brahmânda Purâna counts twelve thousand verses. In sum the Purânas are thus expressed in four hundred thousand verses [*]. Eighteen thousand of them constitute, as said, the Bhâgavatam [see further under Purâna].

The Brahmâ Purâna has ten thousand verses, the Padma Purâna fifty-five thousand, the S'rî Vishnu Purâna twenty-three thousand and the S'iva Purâna twenty-four thousand. The S'rîmad Bhâgavatam counts eighteen thousand, the Nârada Purâna twenty-five thousand, the Mârkandeya Purâna nine thousand and the Agni Purâna fifteen thousand four hundred verses. The Bhavishya Purâna has fourteen thousand five hundred verses, the Brahma-vaivarta Purâna eighteen thousand and the Linga Purâna eleven thousand. The Varâha Purâna offers twenty-four thousand of them, the Skanda Purâna eighty-one thousand one hundred and the Vâmana Purâna is described in ten thousand verses. The Kûrma Purâna is said to have seventeen thousand verses, the Matsya Purâna has fourteen thousand of them, the Garuda Purâna next has nineteen thousand and the Brahmânda Purâna counts twelve thousand. In sum in the Purânas are this way described some four hundred thousand of them [*]. Eighteen thousand, as said, is the number of verses in the Bhâgavatam [see further under Purâna]. (Vedabase)

 

Text 10

This [tale of wisdom] was by the Supreme Personality of Godhead [Narâyâna, see 3.8-10] out of mercy for the first time in its entirety revealed to Brahmâ who fearful of a material existence sat upon the lotus that grew from His navel [see also 1.1: 1].

This [tale of wisdom] was by the Supreme Personality of God [Narâyâna, see 3.8-10] out of mercy first in full revealed to Brahmâ who fearful of a material existence sat upon the lotus that grew from His navel [see also 1.1: 1].  (Vedabase)

 

Text 11-12

From the beginning to the end filled with accounts about renunciation it delights the saintly and godly souls with the nectar of its many narrations about the Lord's pastimes. With beatitude [or eternal happiness by emancipation in devotional service] as its one ultimate goal, it has as its prime subject the One Reality Without a Second - the essence of all Vedânta philosophy - that is characterized by the non-difference of the Absolute [impersonal] Truth [brahman] and the One [personal] Soul [âtma **].

From the beginning to the end filled with accounts on detachment it is delighting the saintly and godly with the nectar of its many narrations about the Lord His pastimes. In accord with the essence of all vedânta philosophy it has the One Reality Without a Second, that is characterized as the Absolute Truth [brahma, the impersonal] that is non-different from the One Soul [âtma, the personal], as its prime subject and the beatitude [of emancipation in devotional service or kaivalya] as the one ultimate goal [**]. (Vedabase)

 

Text 13

He who gives the Bhâgavatam as a gift on the day of the full moon in the month Bhâdra [August/September, in its full glory as the king of all literature] seated on 'a golden throne' [in the constellation of Leo], reaches the supreme destination.

He who gives the Bhâgavatam as a gift in his full glory ['on a golden throne'] on the day of the full moon in the month Bhâdra [August/September] reaches the supreme destination. (Vedabase)

  

Text 14

Other classical collections of stories [other bibles, other Purânas or holy scriptures] are prominent in the assembly of the saintly only for as long as the great ocean of nectar that is the Bhâgavatam is not heard.

Other classical collections of stories [other bibles, other Purânas or holy scriptures] are prominent in the assembly of the saintly only for as long as one does not listen to the great ocean of nectar which is the Bhâgavatam.  (Vedabase)

 

Text 15

The S'rîmad Bhâgavatam constitutes the essence of all Vedânta philosophy, someone who found satisfaction from the taste of that nectar will never feel attracted to anything else [to other sacred scriptures].

The S'rîmad Bhâgavatam indeed is said to be the essence of all Vedânta philosophy; someone satisfied by its nectarean taste is never attracted to any other influence. (Vedabase)

 

Text 16

Of all Purânas this one is like what the Ganges means in relation to all rivers flowing towards the sea, what Acyuta, the Infallible One, means in relation to all deities and what S'ambhu [S'iva] means in relation to all Vaishnavas.

Of all Purânas this one is just like what the Ganges is in relation to all rivers flowing towards the sea, what Acyuta is in relation to all deities and what S'ambhu [S'iva] is in relation to all devotees. (Vedabase)

 

Text 17

Just as unsurpassed Kâs'î [Benares] is among all holy places, S'rîmad Bhâgavatam is matchless among all the Purânas oh brahmins.

Just like Kâs'î [Benares] is unsurpassed among all holy places, S'rîmad Bhâgavatam is matchless among all the Purânas, o twice-born ones. (Vedabase)

 

Text 18

S'rîmad Bhâgavatam is the spotless Purâna most dear to the Vaishnavas in which the perfectly pure and supreme spiritual knowledge is celebrated of none but the best devotees. Therein the freedom from all fruitive labor is revealed together with the [therewith associated] knowledge, detachment and devotion that will deliver the person who in consideration of the transcendence with his devotional service manages to listen and exercise the mantras the way it should.

S'rîmad Bhâgavatam is the spotless Purâna most dear to the Vaishnavas in which the perfectly pure and supreme spiritual knowledge is celebrated of no one less but the best of devotees; in it is revealed, together with the knowledge, the detachment and the devotion, the freedom from all fruitive labor which will deliver that person who serious in his conviction with devotion listens, studies and does the mantras as should. (Vedabase)


Text 19

I meditate upon the incomparable torch light of the Immortal Supreme Immaculate Pure Truth Free from Sorrow who long ago revealed this transcendental knowledge to the deity ['Ka' or Brahmâ], who transferred it to Nârada the great sage who delivered it by means of his personal form to Krishna Dvaipâyana Vyâsa who next handed it down to the king of the yogis [S'ukadeva] who on his turn was as merciful to reveal it to [Parîkchit] the grace of the Fortunate One.

I meditate upon the incomparable torch light of the Immortal Truth that is Free from Sorrow and long ago was revealed to the deity ['Ka' or Brahmâ], by whom this transcendental knowledge pure and uncontaminated was spoken to Nârada the great sage who delivered it by means of his personal form to Krishna Dvaipâyana Vyâsa who next expounded it to the king of the yogis [S'ukadeva] who out of his mercy on his turn revealed it to [Parîkchit] the grace of the Fortunate One. (Vedabase)

 

Text 20

I offer Him my obeisances, the Supreme Personality of Godhead Lord Vâsudeva, the Supreme Witness who mercifully explained this [story, this science] to [Brahmâ] the deity who desired liberation.

Obeisances to Him, the Supreme Personality of Godhead Lord Vâsudeva, the Supreme Witness who mercifully explained this to the deity who desired liberation. (Vedabase)

  

Text 21

I offer him my obeisances, the king of the yogis, S'ukadeva Gosvâmî, the personal manifestation of the Absolute Truth who freed [Parîkchit] the grace of Vishnu who was bitten by the snake of material existence.

Obeisances to him, the king of the yogis, S'ukadeva Gosvâmî, the personal manifestation of the Absolute Truth who freed [Parîkchit] the grace of Vishnu who was bitten by the snake of material existence. (Vedabase)

 

Text 22

Oh Lord of Lords, You are our Master, therefore please make it so that we life after life may rise up in bhakti at Your feet.

O Lord, You are our Master, the Lord of the Divinity, therefore please make it so that we life after life at Your feet may find bhakti. (Vedabase)

 

Text 23

I offer my obeisances to Him, the Supreme Lord, whose congregational chanting of the holy name destroys all sins and to whom bowing down all misery finds its end."

I offer my obeisances to Him, the Supreme Lord, whose congregational chanting of the holy name destroys all sins and to whom bowing down the misery is extinguished." (Vedabase)

    

*: Next, so affirms the Matsya Purâna, there are besides the Purâna also a hundred thousand verses found in the Itihâsa (the single history) of Vyâsa's Mahâbhârata and a twenty-five thousand in the Itihâsa of Vâlmîki's Ramâyana. Thus the complete number of verses for the complete collection of classical stories amounts to five-hundred twenty-five thousand [the smaller Upa-purânas not counted].

**: This reminds one of the theme of Krishna as being the Time or Kâla, and Krishna as being the person, the Supreme Soul, the Original Person manifest before our eyes and present in the beyond. The world seems to be divided in impersonalist science, philosophy and governance on the one hand and personalistic religion of detachment and personal sentiment in civil attachment on the other. But when one with respecting the Time [of nature] as it should finds the person and with respecting the person as it should [in Krishna consciousness] finds the original Time, the problem is solved knowing the oneness of the personal/impersonal opposition to be our equal minded friend and guiding father in the beyond Lord Krishna. As the last word to this dual matter of respect for His reality He states: (in B.G. 18: 6) 'But with all these activities must without doubt, performing them out of duty, the association with their results be given up; that, oh son of Prithâ, is My last and best word on it.' Therefore we are of emancipation in devotional service, free from ulterior motives.

 

 

 

 

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The picture is titled: 'Narada Muni and Vyasadev'. Kedar Ragini from Ragmala. Rajasthan Bikaner, c. 1690. Source.
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Filognostic Association of The Order of Time.


 

 

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