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or the science of realizing oneself God as the Fortunate One
The S'rîmad Bhâgavatam is the spotless purâna in which, most dear to the vaishnavas, by the topmost devotees only, the spiritual knowledge perfectly pure and supreme is celebrated; in there is, together with the knowledge, the detachment and the devotion, the freedom from all fruitive labor revealed which will deliver a person who, with devotion hearing and properly reading and reciting, is of serious consideration. (S.B. 12.13: 18)
S'rîmad Bhâgavatam one may wonder how Vyâsadeva has arrived at the order of this book. The Sanskrit text itself offers us no titles for the cantos, but the tradition does. So how has one concluded to these titles? The book itself gives us some clues to this. First of all Vyâsa in 1.2: 11 describes how the unity of undivided knowledge is known by a threefold discipline, or trisâdhana, specified as the science of God concerning the aspects of the Absolute, the brahman, the Greater Soul, the paramâtmâ, and the person of all bhâga, viz. excellence, fortune and majesty, or Bhagavân. Another way to describe these three different disciplines in one breath is to say that in freedom from illusion with the Spirit of the Absolute, one, as a soul relating to the Supersoul in analysis connecting with the regulative principles, has to arrive at the Fortunate One to be there with Him of service as a person of God. So the basic logic followed in this text of step by step attaining to love of Godhead is known as the art and science of arriving at the personal of God departing from the impersonal of the Absolute Truth. Even though the Absolute truth is of a nondual nature and, in relation to the Supreme Soul, a matter of local culture shipping with duality,
the Person of All Qualities and Fortune. Therein is presented the diversity of the person and the universe in relation to the Supersoul. In the last part. was introduced already in the third canto as part of the science of arriving at non-illusion about the Absolute. For the realization of the personal we finally enter the discipline of considering the object of worship. or is it all about defeating demons. nyâya. In canto eleven this is done in the form of the teachings to be remembered after Krishna left this world and the norm of celibacy in facing the Age of Quarrel is set by sage Mârkandeya in canto twelve. it is the mission to face the duality of the material world with the help of the person of God who is there as the teacher and the friend. The threefold of the discipline combined with the duality that has to be faced.the conflict of the dual versus the nondual of realization is solved in the personal of considering the object of worship religiously and the explanations of the teaching in the politics of spreading the message. the sixfold division of the darshanas that cover all the different aspects of indian philosophy. Connecting in yoga therewith one faces the form and the norm of it in the cantos seven and eight where we learn about avatâra Nrisimha and the culture of bhakti together with the founding fathers of the traditions defending that culture of the enlightened souls the way they take responsibility in the different eras of creation. With Krishna we find the culmination of the discipline of oneness in diversity in one person. comes in view. the manifestation of the Lord in different forms and the reality of the religion that by tradition is needed to remember God. in which the people have difficulty keeping track with classical wisdom in arguing endlessly about their personal weaknesses in politics and in a societal confusion of identity. the bewildering potency of the material universe with its operating modes or gunas to the eternal of Time. Thus we see the sâmkhya and the yoga appear in the line of the argument of this purâna. Even though Lord Kapila. This logic presents us with an almost chaotic array of stories relating to the time of the material universe. The next realization at an even deeper level of order is most confounding: there seem to different types of logic woven into the story. or the different perspectives of indian philosophy. in one breath said. after which the need for the hero of God. So. purusha. the vedanta. the asuras and râkshasas. He simply presents us the consequence of his logic. or the final commentary is presented. we get to see the full scope of it's effect in the fifth and sixth canto. despite of the nondual nature of the Absolute. A doubter failing in the method may be confused about the purpose of the vedic discipline presented by Vyâsadeva. called mîmâmsâ. the manifestation of the Supreme Personality of Godhead. for He is the One to lead the bewildered living beings back to His purpose: the dharma which then is delivered as the conclusion of the mission for all the three disciplines. by setting up the argument concerning the time and the person properly in cantos one and two and then facing the facts of the manifestation of the form and norm of God in cantos three and four. the time realized as a person places us for the need of the hero. He reasons about avatâra. Thus the discipline with the Absolute Truth is known by method. This is seen in the ninth and the tenth canto presenting us the persons found of the dynasties of the Vedic culture in relation to the sun and the moon on the one hand and the person as the object of worship in the form of Lord Râma and Lord Krishna on the other hand. of these classical stories that help us to realize the Vedic wisdom. to be certain on the path of our religiosity of finding liberation with our enlightenment in spiritual self-realization. results in these darshanas. to be a pious person? To what purpose is the bhâgavata purâna there? Vyâsa is not so explicit in this at a meta-level. the person who is of or against God. Next one is confronted with the duality of matter and soul when faces the reality of the material diversity at the one hand and the need to stay connected in rising above it in transcendence on the other. vais'eshika. the avatâra of the analytical approach. kâla as well as about dharma in a pleasant intuitive mix surprising us at every page. This duality is traditionally in India defended with the different darshanas. of the incarnation of the Great Example. when we accept the duality with the threefold respected nondual reality of the Absolute Truth. Is it all about becoming religious? Or is it to figure out who the Fortunate One actually is? Is it to sober up with the difficulties of mâyâ. So we have at this second level. and nonillusion. the great example known as the Time or kâla on the one hand and the substance of the person or the purusha on the other hand. the person manifest in the universe as also the person of God in the form of the universe must be realized. So. The general outline of his logic seems to be that departing from a certain historical respect of time. .
the disciplic succession in the person of Swami Prabhupâda to present the book with the titles given in the last row of the table below. These verses inspired the paramparâ. of the structural awareness of the Bhâgavatam as laid down in the before last row of the table below. Thus we get the contents. In 2. the impetus for action [ûtaya]. For the love of God. the administrative eras [manvantaras]. The hero of the Lord incarnate in a certain form is the manifestation of that proof of the person of God and the religiousness of the norm set by Him is the proven duty we have to conclude to. the dynasties [vams'as]. the bhâvita. is in the table below presented as a permutation on the concepts of the pratyaya or the proof thus delivered. or the divisions of the three hundred thirty-five chapters in this bible or collection of stories. pralaya or samsthâ]. manifestation and the duty we arrive at the result. the reigns [of the various Manus]. the maintenance [the sustenance.10: 1-2 S'ukadeva Gosvâmî as the first philosopher-king after Krishna. Time as the doer results in the proof of history. the motivation [of individuality or hetu] and the supreme shelter [of the Fortunate One or apâs'raya]. This twelvefold effect of the logic followed thus is laid down in the twelve books. The substance of the universe and the logic followed is proven to be the person. the anukrama of this book arranged chapter by chapter. âs'raya]. some state that relative to the greater ones. sarga]. the lesser purânas deal with five'. liberation in devotional service [mukti] and the summum bonum [the life of Krishna. ' The titles assigned by the paramparâ just remind one of the ten subjects as far as a certain emphasis is made by a certain canto or kânda. o brahmin. the planetary order [sthâna]. about the wisdom of God. the causality of the Bhâgavatam. the annihilation [of different kinds. this vyûha of the bhâgavata. The actual in depth structure is realized by the full scope of the table below summarizing this discussion. the maintenance of belief [poshana]. The titles mustn't be seen as direct translations of these ten topics though. stories about the Lord His appearances [îs'a-anukathâ]. the narrations about them [vams'a-anucaritam]. Anand Aadhar Prabhu. 2006 . are the ten characteristic topics of a purâna as understood by the authorities on the matter.' In 12. into the actual titles the paramparâ came up with. In this respect another element is added to the story: the element of the different subjects discussed in the book. This they deduced from either the words themselves used in the text or from their purport. S'rîla Jîva Gosvâmî explicitly reminds us of the fact that 'one should not try to assign each of the ten topics to a particular canto. Enschede 22 Febr. the subsequent creation [of different worlds and beings. or samhitâ. Thus reasoning from the causal modes of history. the first mahârâja-âcârya explains that: 'In this [book.7: 9-11 he further dilates on this saying: 'The creation [of this universe. person. since they are diffusely discussed throughout the work. The final result of realizing this structure. the S'rîmad Bhâgavatam] are discussed the following [ten] subjects: primary creation [sarga]. how the interactions of life and the lifeless came about [visarga]. Nor should the S'rîmad-Bhâgavatam be artificially interpreted to show that it deals with the topics successively. In fact in his argument that what is laid out above is more or less intuitively combined with these ten topics. the vritti or sthâna] and protection [the rakshâ or poshana of the living beings]. visarga]. The great sages reduce the purpose of [the first nine] characteristics of this [Bhâgavatam] to the clarification of the summum bonum. we see the argument further diversified to the basic logic about self-realization. this causal network is the kâranata. this bhâvita. The final step in this in depth analysis of the structure of this book is the translation of this result.So we with this line of argument have a fourfold cause to reason from which is something we in the West more or less already knew from Aristotele. returning to God [nirodha]. From this kâranata we see the sixfold of the different visions further divided in twelve.
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