QUOTATIONS ON BHAKTI FROM BHAGAVATAM

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Quotations from Srimad Bhaagavatam on Bhakti (Loving devotion to the Lord)

Sage Vyasa divided the ancient Vedic lore into the four Vedas. He wrote the Mahabharata which is of epic proportions shedding light on every aspect of human life. He also authored some of the puranas  which together with Mahabharata expound and expand the essence of the Vedas in a language and idiom intelligible to ordinary human beings.  In spite of all this prodigious output, he felt in his subconscious that some thing was wanting, some thing lacking in what he had so far written. He expressed his feelings to Sage Narada who told him that in whatever he had so far written he had not adequately dealt with the leelas of Lord Mahavishnu and his incarnations.  He had not sufficiently expounded the importance of bhakti  as a path for attaining the Lord.  He had also not narrated the stories of the Lord’s bhaktas  in sufficient detail.  This was the cause for his feeling of inadequacy in whatever he had written so far.  Taking this cue from Sage Narada, Vyasa composed Srimad Bhagavatam describing in detail the divine leelas of the Lord and his incarnations and the nectar of wisdom and knowledge imparted by Him to His devotees during such incarnations.       
Among the Puranas authored by Sage Vyasa,  Srimad Bhagavata outshines the others, being the crest-jewel of the entire Puranic literature. This alone is capable of saving humanity from the fear of  the Serpent of Time (kala vyala)  as described in the Padma Purana:

   कालव्यालमुखग्रासत्रासनिर्नाशहेतवे  । श्रीमद्भागवतं शास्त्रं कलौ कीरेण भाषितम् ॥
  
  kaala-vyaala-mukha-graasa  thraasa-nirnaasha-hethave
   sreemad-bhaavatham shaastram kalau keerena bhaashitam  

[Sage Suka has narrated the bhagavata sastra to allay the fears of those who are caught in the jaws of  kaalavyala (Serpent of Time)]

Bhagavata  alone is described, time and again,  as one without a second and incomparable as an  instrument for freeing humans from the bonds of samsaara and  help  them attain liberation (mukti) :
           एकं भागवतं शास्त्रं मुक्तिदानेन गर्जति
           Ekam Bhaagavatam shaastram mukti-daanena garjathi

Srimad Bhagavata alone is enriched by the tejas (splendour, effulgence, power) of  sri Vasudeva.  Bhagavata is the incarnation of the Lord in the form of vangmaya ( body of literature) and it is here that  He always resides,  as it has been said in Paadma  Purana:

स्वकीयं यद्भवेत्तेजः तच्च भागवतेऽदधात्

तिरोधाय
प्रविष्टोऽयं श्रीमद्भागवतार्णवम्


तेनेयं
वाङ्मयी मूर्तिः प्रत्यक्षा वर्तते हरेः

 swakeeyam yad bhavethejah  thachcha  bhagavathe’dadhaath 
thirodhaaya pravishtoyam srimad bhaagavathaarnavam
 theneyam vangmayee moorthih pratyakshaa vartate hareh

[The Lord deposited his power (tejas) in Bhagavata and entering the sea of  bhagavata, He disappeared into it.  Therefore bhagavata is the word- form ( vangmayee moorthih) of the Lord visible to the naked eye of man ]

The ocean of nectar which is Bhagavatha is easily available even for the dull-witted (abudhaah)  in this world but is difficult to attain even for the celestial beings (vibudhaah) of the other worlds, as it has been said :
 
    श्रीमद्भागवती वार्ता सुराणामपि दुर्लभा           
    sreemad bhagavatee vaartaa suraanaamapi durlabhaa

  [The episodes of Bhagavata are not accessible even to the devas ]

Given below is a collection of slokas  from this great Purana specifically those extolling bhakti

Navadhaa Bhakti (Nine types of bhakti)

श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् ।
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥

Sravanam keertanam vishnoh smaranam paadasevanam
Archanam vandanam daasyam sakhyamaatmanivedanam [7.5.23]

Hearing stories about the glories of the Lord,  singing His praises, remembering His captivating form and His exploits, serving His lotus-feet, worshipping Him by flowers and fruits, obeisance or prostration before Him ,  humble service to Him,  friendship with Him and complete surrender to Him  – these are the nine types of bhakti.  The following sloka gives examples of devotees who excelled in each of these types of bhakti:

श्रीविष्णोः श्रवणे परीक्षिदभवत् वैयासकिः कीर्तने
प्रह्लादः स्मरणे तदंघ्रिभजने लक्ष्मीः पृथुः पूजने ।
अक्रूरस्त्वभिवन्दने कपिपतिर्दास्येऽथ सख्येऽर्जुनः
सर्वस्वात्मनिवेदने बलिरभूत् कृष्णाप्तिरेषाम् परम्॥।

Shreevishnoh sravane pareekshidabhavat vaiyaasakih keertane
Prahladah smarane tadanghribhajane lakshmeeh prithuh poojane
Akroorastwabhivandane kapipatirdaasye’tha sakhye’rjunah
Sarvaswaatmanivedane balirabhootkrishnaaptireshaam param

Pareekshit excelled in hearing, shuka in singing, Prahlada in remembering, Goddess Lakshmi in serving His lotus-feet, Prithu in worshipping, Akrura in obeisance, Hanuman in humble service, Arjuna in friendship and Bali in total surrender.

Shravanam (Hearing)

निशम्य कर्माणि गुणानतुल्यान्वीर्याणि लीलातनुभिः कृतानि।
यदाऽतिहर्षोत्पुलकाश्रुगद्गदं प्रोत्कण्ठमुद्गायति रौति नृत्यति ॥

Nishamya karmaani gunaanatulyaa-
nveeryaani leelaatanubhih kritaani
Yadaatiharshotpulakaashrugadgadam
Protkanthhamudgaayati rauti nrityati  [7.7.34]

Hearing stories about the deeds of the Lord, his unmatched qualities and  His valorous deeds  during incarnations when he takes a body in a playful manner, the devotee’s hairs stand on end in ecstasy, his eyes fill with tears of bliss, his throat is choked because of the intense emotion and he sings and cries and dances in joy.

शृण्वन् सुभद्राणि रथांगपाणेर्जन्मानि कर्माणि च यानि लोके।
गीतानि नामानि तदर्थकानि गायन् विलज्जो विचरेदसंगः ॥

Shrinvan subhadraani rathaangapaane-
rjanmaani karmaani cha yaani loke
geetaani naamaani tadarthakaani
gaayan vilajjo vicharedasangah  [11.2.39]

The devotee should hear about the auspicious incarnations of the Lord and his exploits in this world  and  sing His praises and His divine names forsaking all shyness or inhibitions and carry on his life without attachments.

तरवः किं न जीवन्ति भस्त्रा किं न श्वसन्त्युत ।
न खादन्ति न मेहन्ति किं ग्रामपशवोऽपरे? ॥

Taravah kim na jeevanti bhastraah kim na shwasantyuta
Na khadanti na mehanti kim graamapashavo’pare        [ 2.3.18]

Are not the trees living?  Are not the bellows used in the smithy breathing?  Are not  the cattle in the village eating  and excreting? [ All these activities are common to man and animals].  

श्वविड्वराहोष्ट्रखरैः संस्तुतः पुरुषः पशुः । न यत्कर्णपथोपेतो जातु नाम गदाग्रजः ॥

Shwavidvaraahoshtrakharaih sanstutah purushah pashuh
Na yatkarnapathopeto jaatu naama gadaagrajah          [2.3.19]  

Man is considered better than the dog, the cat, the pig, the camel and the donkey.  But one into whose ears the name of Lord Vishnu has not entered is no better than an animal.

Keertanam (Singing, chanting)

कलेर्दोषनिधेर्राजन्नस्ति ह्येको महान् गुणः ।

कीर्तनादेव कृष्णस्य मुक्तसंगः परं व्रजेत् ॥


Kalerdoshanidher-raajannasti hyeko mahaan gunah
Keertanaadeva krishnasya muktasangah param vrajet [12.3.51]

O King!  Though the age of Kali is full of evils there is also a great good quality in this age.  In the age of Kali by the mere chanting and singing (keertana) of the names of Krishna one is released from his attachments and attains to the highest Truth. 
 कृते  यत् ध्यायतो विष्णुं त्रेतायां यजतो मखैः । द्वापरे परिचर्यायां कलौ तद्धरिकीर्तनात् ॥

Krite yaddhyaayato vishnum tretaayaam yajato makhaih
Dwaapare paricharyaayaam kalau taddharikeertanaat [12.3.52]

What one achieves in Krita Yuga by meditation, in  Treta Yuga by sacrificial rites, in Dwapara Yuga by serving the Lord, the same goal is achieved in Kali Yuga by chanting and singing (keertanaat) the names of Hari.
तदेव रम्यं रुचिरं नवं नवं तदेव शश्वन्मनसो महोत्सवम्।
तदेव शोकार्णवशोषणं नृणां यदुत्तमश्लोकयशोनुगीयते॥
Tadeva ramyam ruchiram navam navam tadeva shashwanmanaso mahotsavam
Tadeva shokaarnava shoshanam nrinaam yaduttamaslokayasho’nugeeyate [12.12.49]

Singing the praise of Lord Krishna’s deeds and his glory is the only thing dearest to the heart of the devotee.  For him it is the sweetest thing, it is ever new and he never tires of it, it is the greatest celebration for his heart and  it dries up the ocean of his sorrows.
न यद्वचश्चित्रपदं हरेर्यशो जगत्पवित्रं प्रगृणीत कर्हिचित्।
तद्ध्वाङ्क्षतीर्थं न तु हंससेवितं यत्राच्युतस्तत्र हि साधवोऽमलाः

Na yadvachashchitrapadam hareryasho jagatpavitram pragrineeta karhichit
Taddhwaangkshateertham na tu hamsasevitam yatraachyutastatra hi saadhavo’malaah [12.12.50]

Words or speech, containing picturesque expressions, but which do not eulogize the Lord’s deeds and glory which purify the whole world, are considered only as kakatirtha  infested by crows and not as manasarovar which is populated by swans.  Those of pure mind are present only where Achyuta is praised.

स वाग्विसर्गो जनताघविप्लवो यस्मिन् प्रतिश्लोकमबद्धवत्यपि।
नामान्यनन्तस्य यशोऽङ्कितानि यच्छृण्वन्ति गायन्ति गृणन्ति सन्तः॥
Sa vaagvisargo janataaghaviplavo
Yasmin pratishlokamabaddhavatyapi
Naamaanyanantasya yashonkitaani ya-
chchhrinwanti gaayanti grinanti santah [12.12.51]

Words or speech,  though not properly crafted or not in accordance with the rules of poetry, are nevertheless heard, sung and chanted by the saints and absolve men of all their sins if such words contain the names of the Lord bearing the stamp of His glory. 

भगवत उरुविक्रमांघ्रिशाखानखमणिचन्द्रिकया निरस्ततापे।
हृदि कथमुपसीदतां पुनः स प्रभवति चन्द्र इवोदितेऽर्कतापः॥

Bhagavata uruvikramanghrishaakhaa-
nakhamani chandrikayaa nirastataape
Hridi kathamupaseedataam punah
Sa prabhavati chandra ivodite’rkataapah

The toe-nails of Lord Krishna shine like the moon and the moonlight emanating from them dispel the  sorrow or grief in the hearts of devotees.  How can then grief arise in the devotee’s heart just as there cannot be the heat of the sun when the moon has risen?.

Paadasevanam (Service to the Lord’s feet)


सकृन्मनः कृष्णपदारविन्दयोर्निवेशितं तद्गुणरागि यैरिह।
न ते यमं पाशभृतश्च तद्भटान् स्वप्नेऽपि पश्यन्ति हि चीर्णनिष्कृताः॥



Sakrinmanah krishnapadaaravindayo-
rniveshitam tadgunaraagi yairiha
Na te yamam paashabhritashcha tadbhataan
Swapne’pi pashyanti hi cheernanishkritaah [6.1.19]

Once the devotees’ minds,  captivated by the good qualities of the Lord,  dwell on His lotus-feet, all their sins are absolved and they will not see, even in a dream, Yama and his lieutenants armed with roaps in their hands. 

श्रीर्यत्पदांबुजरजश्चकमे तुलस्या लब्ध्वाऽपि वक्षसि पदं किल भृत्यजुष्टम्।
यस्याः स्ववीक्षणकृतेऽन्यसुरप्रयासस्तद्वद्वयं च तव पादरजः प्रपन्नाः ॥

Shreeryatpadaambujarajashchakame tulasyaa
Labdhwaapi vakshasi padam kila bhrityajushtam
Yasyaah swaveekshanakrite’nyasuraprayaasa-
stadvadvayam cha tava paadarajaprapannah [10.29.37]

These are the words of Gopis of Vrindavan to Krishna:

Even  Lakshmi from whom the other celestials endeavour to get a glance and who  has been given a place on your chest wants to share with Tulsi and other devotees of yours the dust of your feet.  In the same way we also want to take refuge in the dust of your feet.  

तापत्रयेनाभिहतस्य घोरे संतप्यमानस्य भवाध्वनीश।
पश्यामि नान्यच्छरणं तवांघ्रिद्वन्द्वातपत्रादमृताभिवर्षात् ॥
Taapatrayenaabhihatasya  ghore santapyamaanasya bhavaadhwaneesha
Pashyaami naanyachchharanam tavaanghridwandwaatapatraadamritaabhivarshaat [11.19.9]

Afflicted by the three types of sorrows and subjected to great suffering in the path of this terrible samsaara,  I find no other refuge except the umbrella of your lotus-feet raining nectar.

Vandanam (Obeisance)

खं वायुमग्निं सलिलं महीं च ज्योतींषि सत्त्वानि दिशो द्रुमादीन्।
सरित्समुद्रांश्च हरेः शरीरं यत्किंच भूतं प्रणमेदनन्यः ॥
Kham vaayumagnim salilam maheem cha
Jyoteemshi sattwaani disho drumaadeen
Saritsamudraamshcha hareh shareeram
Yatkincha bhootam pranamedananyah [11.2.41]

Sky, air, fire, water, earth, stars, all living beings, all quarters, trees, rivers, oceans  and whatever else made of the five elements are the body of Hari.  Therefore the devotee should pay obeisance to all these.

Sarvaswa Nivedanam (Surrendering everything)

कायेन वाचा मनसेन्द्रियैर्वा बुध्यात्मना वाऽनुसृतस्वभावात्।
करोति यद्यत् सकलं परस्मै नारायणायेति समर्पयेत्तत्॥


Kaayena vaachaa manasendriyairvaa
Budhyaatmanaa vaa’nusritaswabhaavaat
Karoti yat yad sakalam parasmai
Naaraayanaayeti samarpayettat  [11.2.36]

Whatever is done by the body, by words, by the mind, by the senses, by the intellect, by the self or by innate nature – everything should be surrendered to Lord Narayana.

Bhakti saamaanyam (Bhakti in general)

शृण्वन् गृणन् संस्मरयंश्च चिन्तयन् नामानि रूपाणि च मंगलानि ते।
क्रियासु यस्त्वच्चरणारविंदयोराविष्टचेताः न भवाय कल्पते ॥


Shrinwan grinan samsmarayamshcha chintayan
Naamaani roopaani cha mangalaani te
Kriyaasu yastwachcharanaaravindayo-
raavishta chetaah na bhavaaya kalpate [10.2.37]

Hearing, singing or chanting, remembering and thinking about your auspicious names and forms,  engaged in various activities, but at the same time the mind thinking of your lotus feet  –  such a person will never again be subjected to the cycle of births and deaths.

विपदः सन्तु नः शश्वत्तत्र तत्र जगद्गुरो।
भवतो दर्शनं यत्स्यादपुनर्भवदर्शनम् ॥
Vipadah santu nah shashwat tatra tatra jagatguro
Bhavato darshanam yatsyaadapunarbhavadarshanam [1.8.25]

Kunti Devi to Krishna:

O Teacher of the World!  Let us face trials and tribulations once in a while so that we can see you in our midst and such seeing will surely ensure that we never again take birth to face the sufferings of this samsaara

वाणी गुणानुकथने श्रवणौ कथायां हस्तौ च कर्मसु मनस्तव पादयोर्नः।
स्मृत्यां शिरस्तव निवासजगत्प्रणामे दृष्टि: सतां दर्शनेऽस्तु भवत्तनूनाम्॥
Vaanee gunaanukathane shravanau kathaayaam
Hastau cha karmasu manastavapaadayornah
Smrityaam shirastava nivaasajagatpranaame
Drishtih sataam darshane’stu bhavattanoonaam [10.10.38]

Let our speech be engaged in praising your excellences, ears in hearing your stories, hands in your service, mind in remembering your lotus feet,  head in paying obeisance to all beings wherein you reside as antaryaami

श्रेयःस्रुतिं भक्तिमुदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये ।
तेषामसौ क्लेशल एव शिष्यते नान्यद्यथा स्थूलतुषावघातिनाम् ॥

Shreyasrutim bhaktimudasya te vibho
Klishyanti ye kevalabodhalabdhaye
Teshaamasu kleshala eva shishyate
Naanyadyathaa sthoolatushaavaghatinaam [10.14.4]

For those who keep aside bhakti which is the source all auspicious things and make great effort to attain pure knowledge, only the effort remains and nothing else.  It is like pounding the husk to get the rice (which is a futile attempt).
आत्मारामाश्च मुनयो निर्ग्रन्था अप्युरुक्रमे।
कुर्वन्त्यहैतुकीं भक्तिमित्थंभूतगुणो हरिः॥

Aaatmaaraamaashcha munayo nirgranthaa apyurukrame
Kurvantyahaitukeem bhaktim ittham bhootaguno Harih [1.7.10]

Even saints who revel in their own Self and who have cut asunder all wordly bonds still  have unselfish devotion to the Lord; such are the noble qualities of Hari. 

न साधयति मां योगो न सांख्यं धर्म उद्धव 
न स्वाध्यायस्तपस्त्यागो यथा भक्तिर्ममोर्जिता ॥
Na saadhayati maam yogo na saamkhyam dharma uddhava
Na swaadhyaayastapastyaago yathaa bhaktirmamorjitaa [11.14.20]

O Uddhava ! One can easily attain me by intense loving devotion to me; but not so easily by the practice of yoga ,  by following the sankhya philosophy, by adhering to dharma , by the repetition of the Vedas, by undertaking tapas ( penance) or by renunciation.

Bhaktasya lakshnam maahaatmyam cha (Mark of a devotee and his greatness)

सर्वभूतेषु यः पश्येद्भगवद्भावमात्मनः ।
भूतानि च भगवत्यात्मन्येष  भागवतोत्तमः ॥


Sarvabhooteshu yah pashyed-bhagavad-bhaavam-aatmanah
Bhootaani bhagavtyaatman-yesha bhaagavatottamah [11.2.45]

One who sees in all beings the divinity which is in himself and all beings in one’s own divinity is the foremost of my devotees

त्रिभुवनविभवहेतवेऽप्य्कुण्ठस्मृतिरजितात्मसुरादिभिर्विमृग्यात्।
न चलति भगवत्पदारविंदाल्लवनिमिषार्धमपि य स वैष्णवाग्र्यः

Tribhuvanavibhavahetave’pyakunthha-
Smritirajitaatmasuraadibhirvimrigyaat
Na chalati bhagavatpadaaravindaa-
llavanimishaardhamapi yah sa vaishnavaagryah[11.2.53]

The lotus feet of the Lord is sought after by the devas  having no control over their minds. But  one,  whom all the riches of the three worlds cannot distract from the remembrance of the Lord’s  lotus feet even for half a second, is the foremost of  all the viashanavas.

विसृजति हृदयं न यस्य साक्षाद्धरिरवशाभिहतोऽप्यघौघनाशः।
प्रणयरशनयाधृतांघ्रिपद्मः स भवति भागवतप्रधान उक्तः  ॥

Visrijati hridayam na yasya saakshaa-
ddhariravashaabhihito’pyaghoughanaashah
Pranayarashanayaadhritaanghripadmah
Sa bhavati bhaagavatapradhaana uktah [11.2.55]

The utterance of the name of Hari  will  absolve one of all sins even when such utterance is made only when one is in great trouble.  The one whose heart Hari never leaves and who has tied the lotus-feet of the Lord by the strings of his love is considered  the chief among the devotees of the Lord.

क्वचिद्रुतन्त्यच्युतचिन्तया क्वचिद्धसन्ति नन्दन्ति वदन्त्यलौकिकाः।
नृत्यन्ति गायन्त्यनुशीलयन्त्यजं भवन्ति तूष्णीं परमेत्य निर्मलाः ॥

Kwachidrudantyachyutachintayaa kwachi-
Ddhasanti nandanti vadantyalaukikaah
Nrityanti gayantyanusheelayatyajam
Bhavanti toosheem parametya nirvritaah [11.3.32]

The devotee immersed in the thought of the Lord alternately cries, laughs, becomes overcome by joy, talks incoherently, dances, sings, meditates on the Lord and finally becomes silent retiring into the infinite peace of the Atman.   

न नाकपृष्ठं न च सार्वभौमं न पारमॆष्ठ्यं  न रसाधिपत्यं।
न योगसिद्धीरपुनर्भवं वा वाञ्झन्ति यत्पादरजः प्रपन्नाः॥

Na naakaprishthham na cha saarvabhaumam
Na paarameshthhyam na rasaadhipatyam
Na yogasidheerapunarbhavam vaa
Vaajnchchanti yatpaadarajah prapanaah [10.16.37]

Those who have taken refuge at the lotus feet of Lord Krishna will have no desire whatsoever  for a place in  Heaven, emperorship over the whole of earh,  a place in brahmaloka, lordship over Rasaatla, yogic powers or even liberation from the cycle of births and deaths. 

न वै जनो जातु कथञ्चनाव्रजेन्मुकुन्दसेव्यन्यवदंग संसृतिं।
स्मरन्मुकुन्दांघ्र्युपगूहनं पुनर्विहातुमिच्छेन्न रसग्रहो यतः ॥

Navai jano jaatu kathanchana-avrajen-mukundasevy-anyavadanga samsritim
Smaranmukundaanghryupagoohanam punarvihaatumichhhenna rasagraho yatah [1.5.19]

One who is a devotee of Mukunda will never again  return to the cycle of births and deaths like other persons. Remembering the embrace of the Lord’s lotus feet, he does not want to leave them where he experiences the highest form of bliss.

निरपेक्षं मुनिं शान्तं निर्वैरं समदर्शनं । अनुव्रजाम्यहं नित्यं पूयेयेत्यंघ्रिरेणुभिः॥
Nirapeksham munim shaantam nirvairam samadarshanam
Anuvrajaamyaham nityam pooyeyetyanghrirenubhih [11.14.16]

My devotees who do not want anything, who have control over their speech, who are tranquil and at peace, who have no enemies and who see the same divinity in all living beings – them I follow wherever they go  in the fond hope that I may be purified by the dust of their feet.


सालोक्यसार्ष्टिसामीप्यसारूप्यैकत्वमप्युत । दीयमानं न गृह्णन्ति विना मत्स्वेवनं जनाः॥

Saalokya-saarshti-saameepya-saaroopyaikatwamapyuta
Deeyamaanam na grihnanti vinaa matsevanam janaah [3.29.13]

My devotees are content with serving me with loving devotion;  they do not accept even saalokya ( staying in the same world as the Lord), sameepya (staying near the Lord), saaroopya (having the same form as the Lord), or saayujya (unity with the Lord) which are offered to them

अहं भक्तपराधीनो  अस्वतन्त्र इव द्विज । साधुभिर्ग्रस्तहृदयो भक्तैर्भक्तजनप्रियः ॥
Aham bhaktaparaadheeno hyaswatantra iva dwija
Saadhubhirgrastahridayo bhaktairbhaktajanapriyah [9.4.63]

These are the words of Lord Vishnu to Durvasa in Ambarishacharitam episode of Srimad Bhagavatam.

I am under the control of my devotees, it is as if I am not free. My devotees of saintly character have captured my heart. They are very dear to me.  


Foreword to Bhagavatam (Gita Press)-English Translation

Posted , updated on
An English Rendering of the Foreword in Sanskrit
 to the Fifth Edition of Bhagavata
published by Gita Press, Gorakhpur
In this age of Kali, is there a living being, moving or non-moving,   which is not terrified by the Serpent of Time (Kaalabhujamga) slowly but surely devouring the animate and the inanimate entities of this world?   Who  in this world does not always long to break free, by whatever means,  from the bondage born out of one’s attachment to the body, house, wealth, wife and so on?   Is there a human being who, scorched as he is by the continuously raging fire of diverse physical and psychological ailments, does not yearn for the company of saintly persons wherein he can immerse himself in the nectar of divine names and praise of the Lord flowing from the very depth their hearts?    Yet, man is uncertain about the path that will lead him to liberation.   Who will churn this boundless ocean of samsara and help him get the amrit (nectar) which will give him immortality?   Unable to decide on the path he has to take, man is ever in a state of misery and sorrow.  Not only those who want to cross this ocean of samsara but also those who are indifferent to it and others who are silent spectators  are being  tossed about  by its towering waves.
Seeing this piteous plight of  human beings the Lord,  ever the friend of the meek and the humble,  in his infinite compassion which flows freely without any cause,  descends on this earth plane  in order to wipe the  tears  of humans and to dry up the ocean of sorrow enveloping them.  The play (Leela) of the Lord is such that it is worthy of being heard and remembered always.  The exploits during such incarnations spread the fame of the Lord  in all directions like moon light bathing the  whole world.  This leela is so sweet that the heart of the devotee blossoms like the kumuda flower blooming in moon light.  His tongues and ears experience such ecstasy out of singing and hearing the praise of the Lord that he is able to cross the circle of raging fire created by the poison of the Serpent of Time (kaala vyala)  as easily as if  it is only a depression created in the earth by the hoof of a cow (goshpada).    He finally reaches the abode of the Lord  where there is always peace and pure joy alone. The Lord, out of his love for his devotees, descended on this earth in the incarnation of  Sage Vyasa who divided the ancient Vedic lore into the four Vedas. He also authored the puranas which  include, apart from their main theme,  a description of the main and subsidiary creation, the lineage of kings of the solar and lunar dynasties (surya vamsa and chandra vamsa) and so on.  He also wrote the Mahabharata which is of epic proportions shedding light on every aspect of  human life.  The puranas and epics expound and expand the essence of the Vedas in a language and idiom intelligible to ordinary human beings.  In this way, out of compassion for humanity, Sage Vyasa has created, collected and edited the whole body of literature describing the divine leelas of the Lord  and  the nectar of wisdom and knowledge imparted by Him to His devotees during such incarnations.       
Among the Puranas authored by Sage Vyasa,  Srimad Bhagavata outshines the others  being the crest-jewel of the entire Puranic literature. This alone is capable of saving humanity from the fear of  the Serpent of Time (kala vyala)  as described in the Padma Purana:
        “ kaala-vyaala-mukha-graasa  thraasa-nirnaasha-hethave
           sreemad-bhaavatham shaastram kalau keerena bhaashitam”   
[Sage Suka has narrated the bhagavata sastra to allay the fears of those who are caught in the jaws of  kaalavyala (Serpent of Time)]
Bhagavata  alone is described, time and again,  as one without a second and incomparable as an  instrument for freeing humans from the bonds of samsaara and  help  them attain liberation (mukti) :
          “ Ekam Bhaagavatam shaastram mukti-daanena garjathi”
Srimad Bhagavata alone is enriched by the tejas (splendour, effulgence, power) of  sri Vasudeva.  Bhagavata is the incarnation of the Lord in the form of vangmaya ( body of literature) and it is here that  He always resides,  as it has been said in Paadma  Purana:
         “ swakeeyam yad bhavethejah  thachcha  bhagavathe adadhaath
            thirodhaaya pravishtoyam srimad bhaagavathaarnavam
            theneyam vangmayee moorthih pratyakshaa vartate hareh”
[The Lord deposited his power (tejas) in Bhagavata and entering the sea of  bhagavata, He disappeared into it.  Therefore bhagavata is the word- form ( vangmayee moorthih) of the Lord visible to the naked eye of man ]
The ocean of nectar which is Bhagavatha is easily available even for the      
dull-witted (abudhaah)  in this world but is difficult to attain even for the celestial beings (vibudhaah) of the other worlds, as it has been said :
 
                “sreemad bhagavatee vaartaa suraanaamapi durlabhaa”
  [The episodes of Bhagavata are not accessible even to the devas ]
We could go on talking about the greatness of this Purana but we shall stop here.  Like Vamana who strode the three worlds in  two steps,    Bhagavata helps us to transcend all our desires (kaamanas).  It is like a wild fire which burns up the dense forest of  anger (krodha).  It puts an end to our greed (lobha).   It has the capacity to break the doors of illusion (moha).  It destroys conceit (mada) and is like a hurricane for the dry grass of envy (maatsarya).  It is a place where all doubts are laid to rest and a hospital for the treatment of such doubts. It is like thunderbolt for hypocrisy (dambha).  It is the vajrayudha of Indra for the mountain of impurities and sins.  It breaks down all  illusions  and  the  sense  of  duality.  It is like the rising sun of knowledge which dispels the darkness of ignorance.  It removes all impurities like attachment, hatred and so on.  It is something astonishing born out of the strength of the punya (meritorious deeds) of the East.     
Herein is expounded the unbounded joy arising from the Mandakini of  love and devotion  to the Lord (premabhkati).   Herein is also explained those meritorious deeds which are akin to  Kalindi (Yamuna) and which wash away the impurities arising from the vices of  the Kali Yuga.  Herein is extolled the true knowledge which is the essence of the Vedic teachings.  In this Purana you will find many paths like ships which will take you across the ocean of samsara.    Herein are descriptions of different vratas by which men of virtue can have their hearts’ desires blossom and bear fruit.    This purana fulfils all the desires of  those who take refuge in it,  until eternity, like the desire-fulfilling tree (kalpavruksha) of Swargaloka.   Therefore it is only proper that all wise men take refuge in this great Purana.
The greatness of the Lord and his devotees is beyond words.   Even Adishesha, with his thousand tongues, is incapable of fully describing their greatness, what to speak of week creatures like us with eyes of flesh and blood.  However,  this attempt to describe the greatness of the Lord and his devotees is justifiable by the saying
      “Atha-avaachyas-sarvah swamathi-parinaama-avadhi grunan”
meaning that “anyone who attempts to praise the Lord according to his limited intellect and wisdom does not deserve blame”.  Accordingly,  whatever little  is said,  once in a while,  by any one is like showing a lamp to  the Sun who lights up the entire world by his rays.  Such action is only symbolic by which the devotee expresses his deep faith and devotion.  The truth is we are incapable of  throwing light on the greatness of the Lord, his devotees and the Bhagavata Purana. We would therefore rather retire into silence.
It is seen, and also it is the experience of great souls who have taken refuge in Bhagavata, that the light of infinite compassion of the Lord gradually manifests itself in the heart-space (antar-vyomni) of the devotee.  How many such instances shall we speak of?  How many shall we compile?  How many have not come out of their illusion resulting from ignorance(avidya) by their dependence on Srimad Bhagavata?  How many have not attained eternal peace by taking refuge in the sanctuary of Bhagavata?  Bhagavata is verily the incarnation of the Lord in the form vangmaya (body of literature) according to the saying
  “idam bhagavatam naama puraanam brahmasammitam”
The word ‘brahm’  here denotes the ultimate Brahman not the Vedas because Bhagavata is said to be the fruit of the wish-fulfilling tree of
Veda (nigama-kalptaru).   It is also the essence of Vedic knowledge as the saying goes:
     “ yah swaanubhaavam akhila shrutisaaram ekam”
The fruit of the wish-fulfilling tree of Vedas and the essence of Vedic knowledge is Lord Krishna himself.    It follows that Bhagavata, which  is also spoken of as the fruit of the Vedas and their essence, is not different from the Lord.   By mentioning that Bhagavata is the fruit of the Vedic tree, it is indicated that it is as sweet as a fruit.   Sweetness is experienced only in the fruit, not in the tree.  A tree is considered good or not-so-good depending on the sweetness of its fruit.   From the foregoing it is beyond doubt that Bhagavata is greater and sweeter than the Vedas themselves from which it has originated.
This is not the occasion,  and there is no scope also in this short foreword,  for describing in detail the subjects expounded in Bhagavata. What is the ultimate conclusion of this Purana, Knowledge or Devotion?  What is the nature of Knowledge and Devotion?  Though a discussion on these topics is necessary for an understanding of this Purana it is avoided here for want of space.  However, without a knowledge of the four anubandhas namely, subject (vishayah), relationship(sambandhah), eligible person (adhikaree) and purpose (prayojanam) relating to a work,  it is impossible to critically appraise it.  The following stanza brings out the above aspects so far as they relate to Srimad Bhagavata:  
    “Dharmah projjhita-kaitavotra-paramo-nirmatsaraanaam-sataam
      vedyam vastavam atra vastu shivadam taapatrayonmoolanam”
 Here in Bhagavata, the highest dharma ( paramo dharmah)  is expounded.    Kaitava means phalabhisandhih, attachment to the fruits. Therefore projjhita-kaitava means devoid of  attachment to fruit  (nishkama).   The dharma delineated in Bhagavata is self-less dharma.    This dharma  can be practised only by men of virtue who are devoid of envy, jealousy or hatred (nirmatsaraanaam sataam).   Maatsarya is found only in those whose mind is contaminated by desire (kaama).  Those without desire (nishkaamaah) alone can be without jealousy or hatred (nirmatsaraah).  Therefore it follows that the dharma practised by such men of virtue is without desire for fruits and without malice or hatred to anyone.  Therefore this dharma is called bhagavata dharma because only such bhagavatas are devoid of hate or envy and it is for the exposition of the bhagavata dharma that sage Vyasa has written Srimad Bhagavata as the he himself says:
                “kim vaa bhaagavataa dharmaah na praayena niroopitaah
                  priyaah paramahamsaanaam ta eva-hyachyuta-priyaah”
Also, Bhagavata throws light on the Ultimate Reality which is vaastavam (Sat,  Existence), vedyam (Chit,  Awareness) and shivadam (Anandam, Bliss).  It follows that the subject matter of this great Purana is the Sachchidananda Brahman.   In the concluding part of Bhagavata it is said
     “atraabhivarnyate abheekshnam vishwaatmaa bhagavaan harih”
                                                         and
      “ shraavito yachcha me sakshaat anaadi nidhano harih”
The subject matter (vishayah) is well brought out in the foregoing discussion.  Sambandhah (relationship) is between the one who is imparting the knowledge (bhodhru) and the  knowledge that is to be imparted (bodhdhavya).   Eligible persons are those who long for this knowledge (jijnasavah), those who aspire for liberation (mumukshavah), those who have become fed up with the pleasures of this world and have understood their evanescence (viraktaah) and those who are afraid of this ocean of samsara.   The purpose is the complete destruction of the three kinds of sorrows  viz. adhyatmika, adhibhoutika and adhidaivika.  Here liberation (mokshah) does not mean merely the absence of  the three kinds of sorrows (taapatraya)  as propounded by the sankhya philosophy.  Here moksha is a positive experience of bliss as is evident by the adjective shivadam and also because this state of  absolute bliss is a desirable thing.  Therefore the purpose is  Knowledge ( bodhah), Liberation(muktih) or attaining the Lord (bhagavatpraptih).  Thus all the four aspects viz subject, relationship, eligible person and purpose are brought  out in the above sloka.
From ‘atra sargo visargascha’ ( herein  is described the main and subsidiary creation), a question may arise about the relevance of describing creation etc in the context of the main subject as indicated above.  The answer is that the description of creation etc. is to comply with the general characteristics laid down for all puranas, they are to be considered only as subsidiary to the main subject.    Also narrative descriptions of geography and cosmology is to indicate the gross physical form of the Lord,  not to provide a knowledge of comtemporary geography to the reader.  Any geographical description of this ever-changing world of ours written ages ago can hardly be considered useful for all times. 
Therefore we should not seek for parallels in our current knowledge of geography.  Modern-day geologists describe what they see, with their external eyes, of the gross physical world.  The sages saw even the subtle worlds with their mind’s eye on the strength of their yogic powers and this is what is described in the puranas.  It is clear that  we cannot compare these with our modern day knowledge of geography and cosmology. Therefore there is no doubt that the description of  the gross physical worlds is only to enable the devotees of the Lord to meditate on the gross form of the Lord which is manifest everywhere in nature.  Sage Suka also says:
               “ Sthoole bhagavato roope manah samdhaarayet dhiyaa”
One should not, from the above discussion, conclude that the puranas are not authentic.  Just as all waters finally flow into the see,  all descriptions in the puranas ultimately point to the Lord only  and in this sense all such descriptions are, without doubt, authentic.  Also, puranas are considered one of the fourteen vidyas (branches of learning).  All puranas describe sarga (main creation), pratisarga (secondary creation), vamsa (the main lineage of kings), manwanthara (description of the manus who ruled over the world) and vamsanucharita (  the history of descendants of the main lineage of kings ).   Though the Vedas briefly touch on the root of the creation, it is only in the puranas that we find a clear and detailed description of  it.   The description of the lineage of  kings and the manus finds a place only in the puranas,  not elsewhere.  Without the puranas and the Mahabharata,  we cannot  even hear about the life and doings of the brahmarshis like Vasishta and Vamadeva, rajarshis like Manu,  incarnations of the Lord as Rama , Krishna and so on.    We cannot determine the period during which the puranas were written because they are anaadi (without beginning) like the Vedas.  Because there is a description of the lineage of kings it should not be concluded that puranas must have a beginning.  It is accepted that the puranas describe the lineage of  kings pertaining to all the past and future kalpas.    Here a doubt  may arise whether creation is identical in all the kalpas.  The answer is in the affirmative as  explained in  ‘dhaataa yathaa poorvam akalpyat’ meaning, the  Brahma created everything as in the previous kalpas.  The objection may be raised that even if the above explanation of identical creation in all the kalpas is accepted,  it does not prove that the puranas are without beginning.  Here we can say that the puranas are without beginning in the sense the cycle of samsara is without beginning (samsaara-chakram-anaadi).  Otherwise we cannot establish that even the Vedas are without beginning where we find such historical descriptions as:
                  “urvashi hapsaraah  saa purooravamaidam chakame”. 
Therefore it is irrefutable that the puranas are without beginning.  Chandogya also says:
                   ‘itihaasa puraanam panchmam vedaanaam vedamithi”
The names given to the puranas like “matsyam”, “kaurmam” etc do not indicate the sequence of their  coming into being;  they only indicate the nature of the subject matter expounded in them.
It is therefore proved that purana vidya  is without beginning (sanaatani).  It is said that the Creator Brahma  recalled the puranas to his mind              ( ‘puraanam manasaasmarat’). Just like the Vedas, though consisting of three kandas, finally end in the Upanishads which expound the  Brahman and the Atman, in the same way Bhagavata and other puranas also seek in the end only the Ultimate Reality in its twin aspects of Brahman and Bhagavan, nirguna and saguna. Bhagavata lays equal stress on Jnana, Bhakti and Nishkama dharma.   Where something about the followers of karma is mentioned,  it should be understood that  karma is used in the sense of sakaama karma involving adharma like himsa etc.    This is because the main purpose is to propound bhagavata dharma as mentioned before.  Those who argue that Bhagavata opposes Karma are defeated by this explanation.  It is said that he who neglects to perform the karma prescribed in the Vedas (vihita karma) out of ignorance or being a slave to his senses,  attains the worlds of  mrityu (death) because of his adharma and  vikarma:
            “ Naacharet yasthu vedoktam swayamajno ajitendriyah       
               vikarmanaa hyadharmena mruthyor-mruthyum-upaiti sah”
Wherever in Bhagavata and other puranas we find exaggerations in the descriptions of  armies or population and other details, it must be understood that these expressions indicate large numbers.  Wherever transgressions of the rules of grammar are seen, it should be accepted as similar to such expressions found in the Vedas where they are allowed.  Bhagavata can be  considered equal to the vedas as indicated in the following sayings:
 ‘itihasa puranam panchamam’  (the epics and puranas constitute the fifth Veda) and ‘nigama-kalpataror-galitam phalam’ (Bhagavata is the fruit obtained from the wish-fulfilling tree of the Vedas)  
The words  used in the puranas should be accepted as grammatically correct in the form they are used since the puranas stand on the same footing as the vedas.  Also, sage Vyasa is not bound by the rules of grammar propounded by Panini and others.  It shoud not be forgotten that sage Vyasa only compiled and edited the puranas which were already in existence.  Therefore it is only proper when commentators like Sridhara  justify a particular usage saying it is approved by the rishis of the vedic times (arshatwat).  The descriptions of the manwantharas (periods of the manus) and the lineage of kings are only to show the ephemeral nature of this world and thus engender vairagya (aversion)  in wordly things and also deepen the faith in and devotion to the Lord.  Otherwise the descriptions of those things will be irrelevant for achieving the ultimate purpose of attaining mukti (liberation) from this samsara.  It is said in the concluding part of Bhagavata
      “ kathaa imaaste kathitaa mahiyasaam
         vitaaya lokeshu yashah pareyushaam 
         vijnaana vairaagya vivakshaya  vibho”
 
                                  and
       “ yastooththamasloka gunaanuvaadah
          samgeeyathe-bheekshnam-amangalaghnah
          tameva nityam shrunuyaad-abheekshnam
          krishne-malaam bhaktim-abheepsamaanah”
It can therefore be said without the shadow of a doubt that the ultimate interest  of Bhagavata is in the Paramatma  who is the refuge (aashraya)  of all beings.   
It is also said
       “dashamasya vishudhdhyartham navaanaamiha lakshanam
         varnayanti  mahaatmaanah sruthenaarthena chanjasaa”
aashraya is defined as
        “ aabhaasascha nirodhascha yataschadhyavaseeyathe
           sah aashrayah param brahma paramaatmeti shabdyathe”
It is well-known that Bhagavata is a test for the learned.  This indicates the depth of the subject matter treated in this purana.   Many commentaries on Bhagavata are available in different languages.  Many commentaries  and tikas are available in Sanskrit also.  These point to the greatness of this purana and the respect it receives from one and all.  If the bhagavata dharma spreads all over the world and is followed by everyone, then no one in this world  need suffer in the fire of  misery and sorrow.  Therefore those of us who are treading the path of  nishreyas  should endeavour to spread this dharma to the maximum extent possible.  Bhagavata , the crest-jewel of puranas, has already attained fame and respect far and wide on account of its greatness and incomparable quilities.  It has surpassed all the other puranas in this respect.  However,  all should endeavour to spread the message of this purana so that it reaches every country in this world.
It was with this idea that we started publishing the first edition of  Bhagavata purana  which is considered the sum total of the wealth (sarvasva) of the bhagavatas.  Ten years ago an edition containing the original text of this purana was published in a handy size for the benefit of those who were desirous of using the book for swaadhyaaya(daily scriptural study).   This was very well-received by our esteemed readers and we brought out four more editions in a similar manner.   The fifth edition is now available.  This edition has been brought out after many Bhagavata books, both in manuscript and in print, were examined by  Sri Chamanlal Goswami MA, Sastri,  Pandit Shanthanu Dwivedi (now well-known and famous as Akhandananda Saraswati),  Pandit Ramanarayan Dutt Sastry and others who, after discussing among themselves, have endeavoured to identify the purest and earliest versions of the text.   In this task we were greatly helped by Panditapravara Sri Jawaharlal Chaturvedi of Mathura. He deserves out heart-felt  gratitude for this.  The edition brought out at that time is now published in a  new format which is before our readers.  The text  published earlier was in small type and was therefore the book was handy in size.  This edition is published with letters in comparatively  bigger type  and consequently  the size of the book  is also bigger.  These are the points of difference from the earlier edition.  Though  utmost care has been bestowed on creating  an error-free text,  we cannot rule out the  possibility of a few errors having remained undetected.  We entreat our learned readers to forgive us this lapse and inform us about such errors so that in the next edition we can attempt to rectify them. 
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