Gaudiya Kanthahara Second Jewel: The Bhagavata: Updated with Sanskrit and diacritics

One of my favourite American authors, Henry David Thoreau had a crate of books sent to him at his spiritual retreat in Walden. Among the books that he read every day were Bhagavad-Gita and some of the Puranas, notable among which was the Bhagavat-Purana.   When an important American telegraph cable was opened during his time the news  could be delivered at the speed of light. He pointed out that this news would be insipid and mundane. He wrote: "We are in great haste to construct a magnetic telegraph from Maine to Texas; but Maine and Texas, it may be, have nothing important to communicate…. As if the main object were to talk fast and not to talk sensibly. We are eager to tunnel under the Atlantic and bring the Old World some weeks nearer to the New; but perchance the first news that will leak through into the broad, flapping American ear will be that the Princess Adelaide has the whooping cough." 

Thoreau concluded,  "Read not the Times. Read the Eternities."I heartily agree. 

The eternal truths of the Bhagavad have been praised elsewhere by Bhaktivinoda Thakura. 

In his lecture on the Bhagavata, it's Philosophy, it Ethics, and its Theology, he wrote:

If the whole stock of Hindu theological works which preceded the Bhagavata were burnt like the Alexandrian Library and the sacred Bhagavata preserved as it is, not a part of the philosophy of the Hindus except that of the atheistic sects, would be lost. The Bhagavata, therefore, may be styled both a religious work and a compendium of all Hindu history and philosophy. (The Bhagavata, p. 23)   

The Second Chapter of the Gaudiya Kanthahara praises the Bhagavata. If one wants to read the eternities there is no better place to read them than the Bhagavata Purana or Srimad Bhagavatam. 

শ্রী গৌड़िয-কন্ঠহার

Gauḍiya Kanṭhahāra:

The Jeweled Necklace of the Gaudiya Vaishnavas

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by

B. V. Mahāyogi, Michael Dolan

FIRST JEWEL: GURU-TATTVA

  BHĀGAVAT-TATTVA

Bhāgavatam is the Crown Jewel of all Revealed
Scriptures

२.१

धर्मः प्रोज्झित-कैतवो ऽत्र परमो निर्मत्सराणां सतां

वेद्यं वास्तवम् अत्र वस्तु-शिवदं ताप- त्रयोन्मूलनम्

श्रीमद्-भागवते महा-मुनि-कृते किं वा परैर् ईश्वरः

सद्यो हृद्य् अवरुध्यते ऽत्र कृतिभिः शुश्रूषुभिस् तत्-क्षणात्

2.1

dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ

vedyaṁ vāstavam atra vastu-śivadaṁ tāpa- trayonmūlanam

śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ

sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt

Completely rejecting all religious principles that are materially motivated,

Bhāgavata-Purāṇa 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 Bhāgavatam, compiled by the great sage

Vyāsa in the maturity of his spiritual realization, is sufficient in itself for Godrealization.

What is the need for any other scripture? As soon as one attentively

and submissively hears the message of Bhāgavatam, by this culture of knowledge, the Supreme Lord is established within his heart. (Bhāg. 1.1.2)

২.২

কৃষ্ণ-ভক্তি-রস-স্ৱরূপঽ শ্রী-ভাগৱত তাতে ৱেদ-শাস্ত্র হৈতে পরম মহত্ত্ৱ

2.2

'kṛṣṇa-bhakti-rasa-svarūpa' śrī-bhāgavata tāte veda-śāstra haite parama mahattva

Śrīmad-Bhāgavatam gives direct information of the mellows derived from

service to Kṛṣṇa. Therefore Śrīmad-Bhāgavatam is above all other Vedic

literature. (Cc. Madhya 25.150)

Bhāgavatam is the Ripened Fruit of the Vedic
Desire Tree

२.३

निगम-कल्प-तरोर् गलितं फलं शुक-मुखाद् अमृत-द्रव-संयुतम् पिबत भागवतं रसम् आलयं मुहुर् अहो रसिका भुवि भावुकाः

2.3

nigama-kalpa-taror galitaṁ phalaṁ śuka-mukhād amṛta-drava-saṁyutam pibata bhāgavataṁ rasam ālayaṁ muhur aho rasikā bhuvi bhāvukāḥ

Śrīmad-Bhāgavatam 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 Śukadeva Gosvāmī. 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 Śrīmad-Bhāgavatam even after liberation. (Bhāg.

1.1.3)

Bhāgavatam is the Literary Incarnation of Kṛṣṇa

२.४

कृष्णे स्व-धामोपगते धर्म-ज्ञानादिभिः सह

कलौ नष्ट-दृशाम् एष पुराणार्कोऽ धुनोदितः

2.4

kṛṣṇe sva-dhāmopagate dharma-jñānādibhiḥ saha

kalau naṣṭa-dṛśām eṣa purāṇārko' dhunoditaḥ

Śrīmad-Bhāgavatam is as brilliant as the sun. After Lord Kṛṣṇa has left for His

abode, accompanied by dharma and knowledge, it has arisen to save us from the

darkness of the age of Kalī. (Bhāg. 1.3.43) 

Paramahaṁsas Sing Bhāgavatam for the Benefit of all Souls

२.५

अनर्थोपशमं साक्षाद् भक्ति-योगम् अधोक्षजे

लोकस्याजानतो विद्वांश् चक्रे सात्वत-संहिताम्

 यस्यां वै श्रूयमाणायां कृष्णे परम-पूरुषे भक्तिर् उत्पद्यते पुंसः शोक-मोह-भयापहा

2.5

anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje

lokasyājānato vidvāṁś cakre sātvata-saṁhitām yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe bhaktir utpadyate puṁsaḥ śoka-moha-bhayāpahā 

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 Vyāsa compiled this Vedic

literature, which is in relation to the Supreme Truth. Simply by hearing this

Vedic literature, the feeling for devotional service to Kṛṣṇa sprouts up at once to

extinguish the fire of lamentation, illusion, and fearfulness within the heart.

(Bhāg. 1.7.6,7)

Bhāgavatam is Dear to the Topmost
Paramahaṁsas

२.६

श्रीमद्-भागवतं पुराणम् अमलं यद् वैष्णवानां प्रियं

यस्मिन् पारमहंस्यम् एकम् अमलं ज्ञानं परं गीयते

तत्र ज्ञान-विराग-भक्ति-सहितं नैस्कर्म्यम् आविष्क्तं

तच् छृण्वन् सू-पठन् विचारण-परो भक्त्या विमुच्येन् नरः

2.6

śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ

yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate

tatra jñāna-virāga-bhakti-sahitaṁ naiskarmyam āviṣktaṁ

tac chṛṇvan sū-paṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ

Śrīmad-Bhāgavatam is the spotless Purāṇa. It is especially dear to the

Vaiṣṇavas; it has knowledge that is especially appreciated by the paramahaṁsas.

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. (Bhāg. 12.13.18)

Bhāgavatam is the Natural Commentary on
Vedānta, Mahābhārāta, Gāyatrī, and the Vedas

२.७

अर्थो ऽयं ब्रह्म-सूत्राणां भारतार्थ विनिर्णयः

गायत्री-भाष्य-रूपो ऽसौ वेदार्थ-परिबृंहितः

2.7

artho 'yaṁ brahma-sūtrāṇāṁ bhāratārtha vinirṇayaḥ

gāyatrī-bhāṣya-rūpo 'sau vedārtha-paribṛṁhitaḥ 

Śrīmad-Bhāgavatam explains the meaning of Vedānta and the purpose of

Mahābhārāta. It reveals the inner meaning of the gāyatrī mantra and the

essence of the Vedas. (Hari-Bhakti-Vilāsa

10.394)

২.৮

গাযত্রীর অর্থে এই গ্রন্থ-আরম্ভন "সত্যং পরং" সম্ভন্ধ, "ধীমহি" সাধনে প্রযোজন

2.8

gāyatrīra arthe ei grantha-ārambhana "satyaṁ paraṁ" sambhandha, "dhīmahi" sādhane prayojana

In the beginning of Śrīmad-Bhāgavatam is an explanation of the brahmagāyatrī

mantra: satyam param dhīmahi, "We meditate upon the Absolute

Truth." Here dhīmahi indicates the execution of devotional service and the

attainment of the ultimate goal of life, Śrī Kṛṣṇa, who is satyaṁ paraṁ, the

Supreme Absolute Truth. (Cc. Madhya 25.147)

২.৯

চারি-ৱেদ-উপনিষদে যত কিছু হয তার অর্থ লঞা ৱ্যাস করিলা সঞ্চয যেই সুত্রে যেই ঋক্ ৱিষয ৱচন ভাগৱতে সেই ঋক্ শ্লোকে নিবন্ধন

অতএৱ ব্রহ্ম-সূত্রের ভাষ্য শ্রী ভাগৱত ভাগৱত-শ্লোক, উপনিষৎ কহে ঽেকঽ মত

2.9

cāri-veda-upaniṣade yata kichu haya tāra artha lañā vyāsa karilā sañcaya yei sutre yei ṛk viṣaya vacana bhāgavate sei ṛk śloke nibandhana

ataeva brahma-sūtrera bhāṣya śrī bhāgavata bhāgavata-śloka, upaniṣat kahe 'eka' mata Vyāsadeva collected whatever conclusions were in the four Vedas and 108

Upaniṣads, and composed them in the form of codes as the Vedānta-sūtras. In

Vedānta-sūtra the purpose of all Vedic knowledge is explained, and in Śrīmad-

Bhāgavatam, it is elaborated upon in 18,000 verses. What is explained in

Śrīmad-Bhāgavatam and in the Upaniṣads serves the same purpose. (Cc.

Madhya 25.98-100)

২.১০

যে সূত্র-কর্তা, সে যদি করযে ৱ্যাখ্যান তবে সূত্রের মূল অর্থ লোকের হয জ্ঞান

2.10

ye sūtra-kartā, se yadi karaye vyākhyāna tabe sūtrera mūla artha lokera haya jñāna

 If the Vedānta-sūtras are explained by their author, Vyāsadeva, their original

meaning can be easily understood by the people in general. (Cc. Madhya 25.93)

২.১১

অতএৱ ভাগৱত সুত্রের ঽর্থঽ-রূপ নিজ-কৃত সূত্রের নিজ-ঽভাষ্যঽ-স্ৱরূপ

2.11

ataeva bhāgavata sutrera 'artha'-rūpa nija-kṛta sūtrera nija-'bhāṣya'-svarūpa

Śrīmad-Bhāgavatam gives the actual meaning of the Vedānta-sūtras. The

author of the sūtras is Vyāsadeva and he has explained their meaning in the

Śrīmad-Bhāgavatam. (Cc. Madhya 25.142)

১২

অতএৱ ভাগৱত করহ ৱিচার

ইহা হৈতে পাবে সূত্র- শ্রুতির অর্থ-সার

2.12

ataeva bhāgavata karaha vicāra

ihā haite pābe sūtra- śrutira artha-sāra

Study Śrīmad-Bhāgavatam meticulously. Then you will understand the actual

meaning of Vedānta-sūtra. (Cc. Madhya 25.153) Bhāgavatam is the essence of all the scriptures.

२.१३

सर्व-वेदेतिहासानां

सारं सारं समूद्धृतम्

2.13

sarva-vedetihāsānāṁ

sāraṁ sāraṁ samūddhṛtam

The essence of all Vedic literature, the Vedas, Purāṇas, and Itihasas, has been

collected in the Śrīmad-Bhāgavatam. (Cc. Madhya 25.145)

Whoever Disregards Bhāgavatam and 

Relies on Śaṅkārācārya 's Commentary is Lost

২.১৪

জীৱের নিস্তার লাগিঽ সূত্র কৈল ৱ্যাস মাযাৱাদি-ভাষ্য শুনিলে হয সর্ৱ-নাশ

2.14

jīvera nistāra lāgi' sūtra kaila vyāsa māyāvādi-bhāṣya śunile haya sarva-nāśa 

Vyāsadeva presented the Vedic literature for the deliverance of the conditioned

souls, but if one hears the commentary of

Śaṅkarācārya everything is spoiled. (Cc. Madhya 6.169)

Bhāgavatam Reveals the Inner Meaning of
Vedānta

२.१५

सर्व-वेदान्त-सारं हि श्री-भागवतम् इष्यते तद्-रसामृत-तृप्तस्य नान्यत्र स्याद् रतिः

2.15

sarva-vedānta-sāraṁ hi śrī-bhāgavatam iṣyate tad-rasāmṛta-tṛptasya nānyatra syād ratiḥ kvacit 

Śrīmad-Bhāgavatam is accepted as the essence of all Vedic literature and

Vedantic philosophy. Whoever tastes the transcendental mellow of Śrīmad- Bhāgavatam is never attracted to any other literature. (Bhāg. 12.13.15)

Bhāgavatam is the Cream of the Vedas and the
Very Form of Kṛṣṇa

২.১৬

সবে পুরুষার্থ ঽভক্তিঽ ভাগৱতে হয

ঽপ্রেমরূপ ভাগৱতঽ চারিৱেদে কয চারি ৱেদ-দধি ভগৱত

মথিলেন্ন্ শুকে-খাইলেনু পরিক্ষিত

2.16

sabe puruṣārtha 'bhakti' bhāgavate haya

'premarūpa bhāgavata' cārivede kaya cāri veda-dadhi bhagavata

mathilenn śuke-khāilenu parikṣita

Śrīmad-Bhāgavatam speaks of the highest goal of life, devotional service,

divine love of Kṛṣṇa. According to all the Vedas

Śrīmad-Bhāgavatam is the very form of divine love. The four Vedas are like yogurt, but the Śrīmad-Bhāgavatam is like butter. The churner of this butter is Śukadeva Gosvāmī, and

the eater of this butter is Parīkṣita Mahārāja. (Cb. Madhya. 22.15-l6)

২.১৭

কৃষ্ণ-তুল্য ভাগৱত ৱিভু, সর্ৱাশ্রয

প্রতি-শ্লোকে প্রতি-অক্ষরে নানা অর্থ কয

2.17

kṛṣṇa-tulya bhāgavata vibhu, sarvāśraya

prati-śloke prati-akṣare nānā artha kaya

Śrīmad-Bhāgavatam is as great as Kṛṣṇa Himself, the Supreme Lord and the

shelter of everything. In each and every verse and syllable of Śrīmad-

Bhāgavatam, there are multi-faceted meanings, for it is as infinite as Kṛṣṇa.

(Cc. Madhya 24.318)

২.১৮

ভাগৱত, তুলাসী গঙ্গায, ভক্তজনে চতুর্ধা ৱিগ্রহ কৃষ্ণ এই চারি সনে

2.18

bhāgavata, tulāsī gaṅgāya, bhaktajane caturdhā vigraha kṛṣṇa ei cāri sane

Wherever Śrīmad-Bhāgavatam, Tulāsī-devī, the

Ganges, and the devotees are

found, Kṛṣṇa is always present. (Cb. Madhya

22.81)

Self-Manifest and Eternal, Bhāgavatam is not- Ordinary Materialistic Literature

২ ১৯

আদি-মধ্য-আন্ত্যে ভাগৱতে এই কয ৱিষ্ণু-ভক্তি নিত্যসিদ্ধ অক্ষয অৱ্যয

2.19

ādi-madhya-āntye bhāgavate ei kaya viṣṇu-bhakti nityasiddha akṣaya avyaya

 (Caitanya Bhāgavata, Antya 3.506)

ভাগৱত-শাস্ত্রে সে ভক্তির্ তত্ত্ৱ কহে

তেঞি ভাগৱত-সম কোন শাস্ত্র নহে যেন রূপ মৎস্য-কুর্ম-আদি অৱতার আৱির্ভাৱ-তিরোভাৱ আপনেই হয

bhāgavata-śāstre se bhaktir tattva kahe

teñi bhāgavata-sama kona śāstra nahe yena rūpa matsya-kurma-ādi avatāra āvirbhāva-tirobhāva āpanei haya (Caitanya Bhāgavata, Antya 3.509-511) 

ইশ্ৱরের তত্ত্ৱ যেন বুঝনে ন যায এইমত ভাগৱত সর্ৱ-শাস্তে গায

iśvarera tattva yena bujhane na yāya eimata bhāgavata sarva-śāste gāya

(Cb. Antya 3.513)

প্রেমময ভাগৱত কৃষ্ণের শ্রী অঙ্গ তাহাতে কহেন যত গোপ্য কৃষ্ণেরঙ্গ

premamaya bhāgavata kṛṣṇera śrī aṅga tāhāte kahena yata gopya kṛṣṇeraṅga (Caitanya Bhāgavata, Antya 3.516) 

হেন ভাগৱত কোন দুষ্কৃতি পডিযা নিত্যানন্দ নিন্দা করে তত্ত্ৱ না জানিযা

hena bhāgavata kona duṣkṛti paḍiyā nityānanda nindā kare tattva nā jāniyā (

Cb. Antya 3.534)

In the beginning, middle, and end, the Śrīmad- Bhāgavatam speaks only of

devotional service to Kṛṣṇa. As such, this literature is eternally perfect,

infallible, and infinite, because it contains all truths pertaining to the infinite.

Since the Śrīmad-Bhāgavatam speaks exclusively of the truths of pure

devotional service, it is unparalleled among the śāstras. No other scripture can

compare with Śrīmad-Bhāgavatam. In the same way that the avatāras of Kṛṣṇa

beginning with Matsya and Kūrma appear and disappear transcendentally, the

Śrīmad-Bhāgavatam 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 Śrīmad-Bhāgavatam is beyond all material understanding. The Śrīmad-Bhāgavatam is full of kṛṣṇa-prema. It is a part of

Kṛṣṇa Himself, for it describes Kṛṣṇa's confidential pastimes. Whoever offends the lotus feet of Lord Nityānanda is a great sinner. Despite his deep study and scholarship, such a

person will never understand the Śrīma- Bhāgavatam.

Bhāgavatam is Beyond Sensual Experience

२.२०

पादौ यदीयौ प्रथमद्वितीयौ तृतीयतुर्यौ कथितौ यदुरू

नाभिस्तथा पञ्चम एव षष्ठो भूजान्तरं दोर्युगलं तथान्यौ

कण्ठस् तु राजन् नवमो यदीयो मुखरविन्दं दशमां प्रफुल्लम्

एकादशो यस्य ललाटपट्टकं शिरोऽपि तु द्वादश एव भाति

तमादिदेवं करुणानिधानं तमालवर्णं सुहितावतारम्

अपारसंसार समुद्र-सेतुं भजामहे भागवत-स्वरूपम्

2.20

pādau yadīyau prathamadvitīyau tṛtīyaturyau kathitau yadurū

nābhistathā pañcama eva ṣaṣṭho bhūjāntaraṁ doryugalaṁ tathānyau

kaṇṭhas tu rājan navamo yadīyo mukharavindaṁ daśamāṁ praphullam

ekādaśo yasya lalāṭapaṭṭakaṁ śiro'pi tu dvādaśa eva bhāti

tamādidevaṁ karuṇānidhānaṁ tamālavarṇaṁ suhitāvatāram

apārasaṁsāra samudra-setuṁ bhajāmahe bhāgavata-svarūpam

I worship that Supreme Lord Śrī Kṛṣṇa, 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 avatāra, Śrīmad-Bhāgavatam. It is the

literary incarnation of Kṛṣṇa, a bridge by which lost souls can cross the ocean

of repeated birth and death.

Śrīmad-Bhāgavatam has twelve cantos, which correspond to the twelve

different parts of Kṛṣṇa's divine form. The first two cantos are the lotus feet of

Kṛṣṇa. 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 Purāṇa)

Two Kinds of Bhāgavata: the Book and the
Person

২.২১

দুই স্থানে ভাগৱত নাম শুনি মাত্র গ্রন্থ-ভাগৱত, আর কৃষ্ণ-কৃপা-পাত্র

2.21

dui sthāne bhāgavata nāma śuni mātra grantha-bhāgavata, āra kṛṣṇa-kṛpā-pātra

The name bhāgavata applies to two things: the book Bhāgavata, and the agent

of Kṛṣṇa's mercy, the devotee bhāgavata. (Cb. Antya 3.532)

২.২২

এক ভাগৱত বড ভাগৱত-শাস্ত্র আর ভাগৱত ভক্ত ভক্তি-রস-পাত্র

2.22

eka bhāgavata baḍa bhāgavata-śāstra āra bhāgavata bhakta bhakti-rasa-pātra 

One of the bhāgavatas is the great scripture,

Śrīmad-Bhāgavatam. The other is the pure devotee bhāgavata, who is absorbed in bhakti-rasa. (Cc. Ādi 1.99)

২.২৩

দুই ভাগৱত দ্ৱারা দিযা ভক্তি-রস তাঙ্হার হৃদযে তাঙ্রে প্রেমে হয ৱশ

2.23

dui bhāgavata dvārā diyā bhakti-rasa tāṅhāra hṛdaye tāṅre preme haya vaśa

Through the actions of these two bhāgavatas 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. Ādi 1.100)

২.২৪

মাযা-মুগ্ধ জীৱেরে নাহি স্ৱতঃ কৃষ্ণ-জ্ঞান জীৱেরে কৃপায কৈলা কৃষ্ণ ৱেদ পুরাণ

2.24

māyā-mugdha jīvere nāhi svataḥ kṛṣṇa-jñāna jīvere kṛpāya kailā kṛṣṇa veda purāṇa

The conditioned soul cannot revive his Kṛṣṇa consciousness by his own effort,

but out of causeless mercy, Kṛṣṇa, in the form of Vedavyāsa, compiled the Vedic

literature and its supplements, the Purāṇas. (Cc. Madhya 20.122)

The Inconceivable Nature of the Bhāgavata

২.২৫

মহাচিন্ত্য ভাগৱত সর্ৱশাস্ত্রে গায ইহা না বুঝিযে ৱিদ্যা, তপ, প্রতিষ্ঠায ভাগৱত বুঝি হেনো যার আচ্ছে জ্ঞান সে না জানে কভু ভাগৱতের প্রমাণ

2.25

mahācintya bhāgavata sarvaśāstre gāya ihā nā bujhiye vidyā, tapa, pratiṣṭhāya bhāgavata bujhi heno yāra ācche jñāna se nā jāne kabhu bhāgavatera pramāṇa

According to all the revealed scriptures, the

Śrīmad-Bhāgavatam is inconceivable, beyond mundane understanding. Its meaning cannot be understood either by scholarship or penance. One who is not a devotee of

Kṛṣṇa, no matter how great a scholar he may be, will never understand Śrīmad

Bhāgavatam. (Cb. Madhya 22.13-14)

২.২৬

ভাগৱতে অচিন্ত্য ঈশ্ৱর-বুদ্ধি যাঙ্র সে জানযে ভাগৱত-অর্থ ভক্তি-সার

2.26

bhāgavate acintya īśvara-buddhi yāṅra se jānaye bhāgavata-artha bhakti-sāra 

Śrīmad-Bhāgavatam has inconceivable knowledge about the Supreme Lord. One who knows this knows the Śrīmad- Bhāgavatam gives the essence of

devotion to Kṛṣṇa. (Cb. Madhya 22.25)

२.२७

अहं वेद्मि शुको वेत्ति व्यासो वेत्ति न वेत्ति वा भक्त्या भागवतं ग्राह्यं न बुद्ध्या न च टीकया

2.27

ahaṁ vedmi śuko vetti vyāso vetti na vetti vā bhaktyā bhāgavataṁ grāhyaṁ na buddhyā na ca ṭīkayā

I know Śukadeva knows the meaning of Śrīmad- Bhāgavatam, whereas

Vyāsadeva may or may not know it. The Śrīmad- Bhāgavatam can only be

known through bhakti, not by mundane intelligence or by reading many commentaries. (Cc. Madhya 24.313)

Bhāgavatam is Understood Through Vaiṣṇavas

২.২৮

"যাহ, ভাগৱত পড ৱৈষ্ণৱের স্থানে একান্ত আশ্রয কর চৈতন্য-চরণে

2.28

"yāha, bhāgavata paḍa vaiṣṇavera sthāne ekānta āśraya kara caitanya-caraṇe

If you want to understand Śrīmad-Bhāgavatam you must approach a self-realized

Vaiṣṇava 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)

২.২৯
ৱৈশ্ণৱ-পাশ ভাগৱত কর অধ্যযন

2.29

vaiśṇava-pāśa bhāgavata kara adhyayana

[Lord Caitanya said to Raghunātha Bhaṭṭa.]

Study Śrīmad-Bhāgavatam from

a pure Vaiṣṇava who has realized God. (Cc. Antya 13.113)

Study Bhāgavatam Under the Spiritual Master

২.৩০
ৱিপ্র কহে, মূর্খ আমি শব্দার্থ না জানি শুদ্ধাশুদ্ধ গীতা পডি গুরু-আজ্ঞা মানি যাৱৎ পডোন্, তাৱৎ পাণ তান্ৱ-দরশন
এই লাগিঽ গীতাপাঠ না ছাডে মোর মন

2.30

vipra kahe, mūrkha āmi śabdārtha nā jāni śuddhāśuddha gītā paḍi guru-ājñā māni yāvat paḍon, tāvat pāṇa tānva-daraśana

ei lāgi' gītāpāṭha nā chāḍe mora mana 

Sometimes my reading of the Bhagavad-gītā is correct and sometimes it is

incorrect. I simply do so on the order of my guru. As long as I read Bhagavadgītā,

I can see Kṛṣṇa. It is for this reason I read

Bhagavad-gītā, and my mind

cannot give it up. (Cc. Madhya 9.98,101)

Study Bhāgavatam in Light of Previous Acāryas

২.৩১

শ্রীধর-স্ৱামী-প্রসাদে ঽভাগৱতঽ জানি জগদ্-গুরু শ্রীধর-স্ৱামী ঽগুরুঽ করিঽ মানি শ্রীধরানুগত কর ভাগৱত-ৱ্যাখ্যান অভিমান ছাডিঽ ভজ কৃষ্ণ ভগৱান্

2.31

śrīdhara-svāmī-prasāde 'bhāgavata' jāni jagad-guru śrīdhara-svāmī 'guru' kari' māni śrīdharānugata kara bhāgavata-vyākhyāna abhimāna chāḍi' bhaja kṛṣṇa bhagavān

By the mercy of Śrīdhara Svāmī, one can understand the meaning of Śrīmad-

Bhāgavatam. For this, reason he is the guru of the whole world, and I consider

him my guru. You should explain the Śrīmad- Bhāgavatam by following the

version of Śrīdhara Svāmī. Giving up all false ego, you should worship Śrī

Kṛṣṇa, the Supreme Personality of Godhead. (Cc. Antya 7.133,136)

Who Does not Recognize Bhāgavatam is Doomed

২.৩২
মুই, মোর ভক্ত, আর গ্রন্থ-ভাগৱতে যার ভেদ আচ্ছে তার নাশ ভালমতে
2.32

mui, mora bhakta, āra grantha-bhāgavate yāra bheda ācche tāra nāśa bhālamate

Myself, My devotees, and the scripture Śrīmad- Bhāgavatam one who sees any

difference between these three will find that all his intelligence has been

destroyed. (Cb. Madhya 18)

২.৩৩
যে ৱা ভট্টাচার্য, চক্রৱর্তী, মিশ্র সব তাঽরা ও না জানে সব গ্রন্থ-অনুভৱ শাস্ত্র পডাইযা সবে এই কর্ম করে
শ্রোতার সহিত যমপাশে ডুবিঽ মরে

2.33

ye vā bhaṭṭācārya, cakravartī, miśra saba tā'rā o nā jāne saba grantha-anubhava śāstra paḍāiyā sabe ei karma kare

śrotāra sahita yamapāśe ḍubi' mare

The so-called Bhaṭṭācāryas, Cakravartīs, Miśras, and others make a business

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 Yamarāja

and dragged down to hell at the time of death. (Cb. Ādi 2.67-68)

২.৩৪
ভাগৱত যে না মানে, সে যৱন সম
তার শাস্তা আচ্ছে জন্মে জন্মে প্রভু যম

2.34

bhāgavata ye nā māne, se yavana sama

tāra śāstā ācche janme janme prabhu yama 

Whoever has no regard for Śrīmad-Bhāgavatam is the same as a yavana, an

untouchable heathen. He will be punished birth after birth by Lord Yamarāja.

(Cb. Ādi 2.39)

Those Proud of Their Piety  Cannot Relish the Nectarean Juice of the Bhāgavatam

२.३५

मौन-व्रत-श्रूत-तपो-ऽध्ययन-स्व-

धर्मव्याख्या-

रहो-जप-समाधय आपवर्ग्याः

प्रायः परं पुरुष ते त्व् अजितेन्द्रियाणां 

वार्ता भवस्त्य् उत न वात्र तु दाम्भिकानाम्

2.35

mauna-vrata-śrūta-tapo-'dhyayana-sva-

dharmavyākhyā-

raho-japa-samādhaya āpavargyāḥ

prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ 
vārtā bhavasty uta na vātra tu dāmbhikānām

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 śāstras, solitude, japa, and samādhī. 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

unsuccessful. (Bhāg. 7.9.46)

[NOTE: The implication here is that because they are proud of practicing these

unsuccessful methods of liberation, so-called religionists (who cannot control

their senses) cannot appreciate Śrīmad- Bhāgavatam, despite performing all

manner of pious activities. Śrīla Prabhupāda comments, ". The ten processes of

liberation or improvement on the path of liberation are not meant for devotees; kevalyā bhaktyā, if one simply engages in devotional service to the Lord, all ten methods of liberation are automatically observed."]

Lecturing on Bhāgavatam as a Profession is
Prohibited; 

Initiating Unqualified Disciples to Increase
One's Wealth is Prohibited;

 Reciting Bhāgavatam to the Faithless for
One's Prestige is Prohibited.

२.३६
न शिश्यान् अनुबध्नीत ग्रन्थान् नैवाभ्यसेद् बहून्
न व्याख्याम् उपयुञ्जीत नारम्भान् आरभेत् क्वचित्

2.36

na śiśyān anubadhnīta granthān naivābhyased bahūn

na vyākhyām upayuñjīta nārambhān ārabhet kvacit

A sannyāsī 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 unnecessarily read many

books, nor should he lecture on scriptures like the

Śrīmad-Bhāgavatam 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

(Mahārambha). (Bhāg. 7.13.8)

[Śrīla Prabhupāda comments: Sannyāsīs sometimes indulge in material

opulence by unnecessarily constructing many temples and monasteries, but

actually, such endeavors should be avoided. Temples and monasteries should be constructed for the preaching of Kṛṣṇa 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, gatherings 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 Kṛṣṇa consciousness. Śrīla Viśvanātha Cakravartī Ṭhākura explains the word ārambha as meaning māṭhādivyāparān, which means "attempts to construct temples and monasteries." The first business of a sannyāsī is to preach Kṛṣṇa consciousness, but if by the grace of Kṛṣṇa facilities are available, then he may construct temples and monasteries to ive shelter to serious students of Kṛṣṇa

consciousness. Otherwise such temples and monasteries are not needed.]

Who will not hear the Śrīmad-Bhāgavatam-

२.३७
कथञ्चिद्धनादिककामनया यदि कर्मी वक्ता श्रोता वा स्यात् तदा स विरज्येद् एवेत्याह पशुघ्नाद्विना
2.37

kathañciddhanādikakāmanayā yadi karmī vaktā śrotā vā syāt tadā sa virajyed evetyāha paśughnādvinā

One who is attached to enjoying the fruits of his work is called a karmī.

Whenever such a karmī (influenced by lusty desires, beginning with the desire

for material wealth), hears a lecture on Śrīmad- Bhāgavatam, he will stop

listening and go away, because he sees such hearing as a hindrance to his sense gratification. The Bhāgavatam refers to such persons as "killers of the self,"

because they commit spiritual suicide by ignoring the message of Śrīmad-

Bhāgavatam. Who but the killer of the soul or an animal-killer would avoid

hearing the sublime message the Bhāgavatam? (Sārārtha-darśinī commentary,

on Bhāg. 10.1.4.)

Further Prohibitions Against Lecturing on Bhāgavatam for Money

२.३८
शूद्राणां सूपकारी च यो हरेर् नाम-विक्रयी यो विद्या-विक्रयी विप्रो विषहीनो यथोरगः
2.38

śūdrāṇāṁ sūpakārī ca yo harer nāma-vikrayī yo vidyā-vikrayī vipro viṣahīno yathoragaḥ

One who is devoid of devotional service to Kṛṣṇa,

who cooks for śūdras, who initiates disciples in the holy name for money, or who lectures on the scriptures for pay is a brāhmaṇa in name only. His brahminical status is destroyed by such misdeeds. These so-called vipers without posion who frighten the ignorant, they

control their ignorant disciples through fear and materialistic partiality, without

having to show them any really praiseworthy spiritual achievements. (Brahmavaivarta Purāṇa, Prakṛti-khaṇḍa, Chapter 21)

Don't Hear Bhāgavatam From non-Devotees

२.३९
अवैश्णव मुखोद्गीर्णं पूतं हरिकथामृतम्
श्रवनं नैवे कर्तव्यं सर्पोच्छिष्तं यथा पयः

2.39

avaiśṇava mukhodgīrṇaṁ pūtaṁ harikathāmṛtam

śravanaṁ naive kartavyaṁ sarpocchiṣtaṁ yathā payaḥ

Just as milk touched by the lips of a serpent has a poisonous effect, hari-kathā,

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-Purāṇa)

The Eighteen Purāṇas

२.४०
ब्राह्मं पाद्मं वैश्णवांच शैवं लैङ्गं सगारुडम्
नारदीयं भागवतम् आग्नेयं स्कान्द- संज्ञितम्
भविष्यं ब्रह्मवैवर्त्तं मार्कण्डेयं सवामनम्
वाराहं मात्स्यं कौर्मं च ब्रह्माण्डाख्यमिति त्रिषट्
2.40

brāhmaṁ pādmaṁ vaiśṇavāṁca śaivaṁ laiṅgaṁ sagāruḍam

nāradīyaṁ bhāgavatam āgneyaṁ skānda- saṁjñitam

bhaviṣyaṁ brahmavaivarttaṁ mārkaṇḍeyaṁ savāmanam

vārāhaṁ mātsyaṁ kaurmaṁ ca brahmāṇḍākhyamiti triṣaṭ

There are eighteen Purāṇas: Brahma, Padma, Viṣṇu, Śiva, Liṅga, Garuḍa,

Nāradīya, Bhāgavata, Agni, Bhaviṣya, Skandha, Brahma-Vaivarta,

Markaṇḍeya, Vāmana, Varāha, Matsya, Kūrma- and Brahmāṇḍa. (Bhāg. 12.7.23-

24)

The Purāṇas Have Three Divisions: sāttvika, rājasika, and tāmasika

२.४१
वैष्णवं नारदीयं च तथा भागवतं
शुभम्
गारुडञ् च तथा पाद्मं वाराहं शुभदर्शने
सात्त्विकानि पुरानानि विज्ञेयानि मनीषिभिः
ब्रह्म्य् आण्डं ब्रह्मवैवर्त्तं मार्कण्डेयं तथैव च
भविष्यं वामनं ब्राह्मं राजसानि निबोधत
मात्स्यं कौर्मं तथा लैङ्गं शैवं स्कान्दं तथैव च

आग्नेयञ्च स्यडेतानि तामसानि निभोधत
2.41

vaiṣṇavaṁ nāradīyaṁ ca tathā bhāgavataṁ

śubham

gāruḍañ ca tathā pādmaṁ vārāhaṁ śubhadarśane

sāttvikāni purānāni vijñeyāni manīṣibhiḥ

brahmy āṇḍaṁ brahmavaivarttaṁ mārkaṇḍeyaṁ tathaiva ca

bhaviṣyaṁ vāmanaṁ brāhmaṁ rājasāni nibodhata

mātsyaṁ kaurmaṁ tathā laiṅgaṁ śaivaṁ skāndaṁ tathaiva ca

āgneyañca syaḍetāni tāmasāni nibhodhata

O you of perfect vision! The self-realized sages have determined that there are

three divisions of the eighteen Purāṇas corresponding to the modes of goodness, passion, and ignorance. The Viṣṇu, Nāradīya, Bhāgavata, Garuḍa, Padma and

Varāha Purāṇas are in the mode of goodness. The

Brahmāṇḍa, Brahmavaivarta,

Markaṇḍeya, Bhaviṣya, Vāmana, and Brahma

Purāṇas are in the

mode of passion. The six Purāṇas in the mode of

ignorance, are Skandha,

Matsya, Kūrma, Liṅga, Śiva, and Agni. (Brahma- vaivarta Purāṇa)

२.४२
सात्त्विकेषु च कल्पेशु माहात्म्यम् अधिकं हरेः राजसेषु च माहात्म्यम् अधिकं ब्रह्मणो
विदुः
तद्-वद् अग्नेश् च माहात्म्यं तामसेषू शिवस्य च
सङ्कीर्णेषु सरस्वत्याः पितृणांश् च निगद्यते

2.42

sāttvikeṣu ca kalpeśu māhātmyam adhikaṁ hareḥ rājaseṣu ca māhātmyam adhikaṁ brahmaṇo viduḥ tad-vad agneś ca māhātmyaṁ tāmaseṣū śivasya ca

saṅkīrṇeṣu sarasvatyāḥ pitṛṇāṁś ca nigadyate 

The Purāṇas in the mode of goodness glorify the Supreme Lord, Śrī Kṛṣṇa;

those in the mode of passion promote the glories of Lord Brahmā, the creator of

the universe; and those in the mode of ignorance celebrate the greatness of

Agni, Śiva, and Dūrga. In addition many other scriptures have different

mixtures of goodness, passion, and ignorance, and promote the worship of

demigods like Sarasvatī and Lakṣmī along with worship of ancestors, and

many other lower religious processes. (Tattva-

Sandarbha, annucheda 17) 

What is to be Known as Śāstra

२.४३
ऋग्-यजुः-सामाथर्वां च भारतं पञ्चरात्रकम्
मूल-रामायणं चैव शास्त्रम् इत्य् अभिधीयते यच् चानुकूलम् एतस्य तच् च शास्त्रं
प्रकीर्तितम् अतोऽन्य ग्रन्थ विस्तरो नैव शास्त्रं कुवत्म तत्
2.43

ṛg-yajuḥ-sāmātharvāṁ ca bhārataṁ pañcarātrakam

mūla-rāmāyaṇaṁ caiva śāstram ity abhidhīyate yac cānukūlam etasya tac ca śāstraṁ prakīrtitam ato'nya grantha vistaro naiva śāstraṁ kuvatma tat

The Ṛg, Yajur, Sāma, and Atharva Vedas, as well as the Mahābhārāta, the

Nārada-Pañcarātra, and the Rāmāyaṇa, are certainly known as śāstra. Those

books that favorably follow in the footsteps of these authorized scriptures are

also designated as śāstra. All other literature simply lead one down the wrong

path, and can never be known as scripture. (Madhva-Bhāṣyadhṛta, Skāndavacana) 

What is Pañcarātra

२.४४
रात्रञ् च ज्ञानवचनं ज्ञनं पञ्चविधं
स्मृतम्
तेनेदं पञ्चरात्रं च प्रवदन्ति मनीशिणः

2.44

rātrañ ca jñānavacanaṁ jñanaṁ pañcavidhaṁ

smṛtam

tenedaṁ pañcarātraṁ ca pravadanti manīśiṇaḥ

Pañca means five. Rātra means jñāna. According to authorities there are five

kinds of knowledge. (Nārada Pañcarātra, 1.2.44) Note: These five kinds of knowledge are: 1) Vedic,

2) Yogic, 3) Knowledge that

is a product of the world of birth and death, or experiential knowledge, 4)

Knowledge by which liberation is attained, and 5) Knowledge by which one

attains to the loving service of Śrī Kṛṣṇa. To explain these, saints and sages

have composed scriptures known as Pañcarātra the treatise on five kinds of

knowledge.

२.४५
एवम् एकं साङ्ख्ययोगं वेदारण्यकर्म् एव च परस्पराङ्गान्येतानि पञ्चरात्रस् तु

2.45

evam ekaṁ sāṅkhyayogaṁ vedāraṇyakarm eva ca parasparāṅgānyetāni pañcarātras tu kathyate 
Literature that explains the five different kinds of Vedic literature: Saṅkhyaśāstra;

Yoga-śāstra, the Vedas; the different branches of the Vedas, and the subbranches

of all of these is known as Pañcarātra. (Mahābhārāta, Śāntiparva,

Mokṣa-Dharma, Chapter 349)

The Words of the Pañcarātra are as Good as God

२.४६
ज्ञानं परमतत्त्वं च जन्म-मृत्यु- जरापहम्
ततो मृत्युञ्जयः शम्भुः संप्राप कृष्णवक्त्रतः

2.46

jñānaṁ paramatattvaṁ ca janma-mṛtyu- jarāpaham

tato mṛtyuñjayaḥ śambhuḥ saṁprāpa kṛṣṇavaktrataḥ

The best of innumerable Vaiṣṇavas, death- conquering Śambu, heard the

Pañcarātra from the lotus mouth of Kṛṣṇa. The knowledge contained in the

Pañcarātra puts an end to birth, death, old age, and disease and reveals the

Supreme truth. (Nārada Pañcarātra 1.2.45) Nārada Pañcarātra is the Cream of all Vedic Literature

२.४७
दृष्ठा सर्वं समालोक्य ज्ञानं संप्राप्य शङ्करात्
ज्ञानामृतं पञ्चरात्रं चकार नारदो मुनिः

2.47

dṛṣṭhā sarvaṁ samālokya jñānaṁ saṁprāpya śaṅkarāt

jñānāmṛtaṁ pañcarātraṁ cakāra nārado muniḥ

Śrīla Nārada Muni, after studying all the śāstras, heard this unparalleled

transcendental knowledge from the lotus mouth of the best of devotees, Lord

Śiva, who heard it from Kṛṣṇa. At that time he compiled the Pañcarātra, which

is the essence of nectar. (Nārada Pañcarātra

1.2.56)

२.४८
सारभुतं च सर्वेशां वेदानां परमाद्भुतम्
नारदीयं पञ्चरात्रं पुराणेषु सुदुर्लभम्

2.48

sārabhutaṁ ca sarveśāṁ vedānāṁ paramādbhutam

nāradīyaṁ pañcarātraṁ purāṇeṣu sudurlabham

Nārada Pañcarātra is the essence of all the Vedas. It has extremely wonderful

and divine qualities. Among the Purāṇas, it is rare to find such a wonderful

scripture. (Nārada Pañcarātra 1.2.61) 

Nārada Pañcarātra is Authorised.

२.४९

"पञ्चरात्रस्य कृत्स्नस्य वक्ता तु भगवान् स्वयम्

सर्वेशु च नृपश्रेष्ठ ज्ञानेष्वेभेषु दृश्यते यथागमं यथाज्ञानं निष्ठा नारायणः

प्रभुः

न चैवमेनं जानन्ति तमोभुता विशाम्पते तमेव शास्त्रकर्तारः प्रवदन्ति मनीषिणः निःसंशयेषु सर्वेषु नित्यं वसन्ति वै हरिः स संषयाद्धेतु बलान्नाध्यवसति माधवः"

अत्र पञ्चरात्रमेव गरिष्ठमाचेष्ठ पञ्चरात्रसेत्यादौ

भगवान् स्वयमिति.

दैवप्रकृतयस्तु तत्तत्सर्वावलोकनेन पञ्चरात्रप्रप्ति पाद्ये श्री नारायण एइ पर्यवसन्तीत्याह सर्वेष्विति.

असुरांस्तु निन्दति न चैनमिति. निःसंश्येस्विति तस्मात् झटिटि वेदार्थ- प्रतिपत्तये पञ्चरात्रमेवाद्तयमिति.

2.49

"pañcarātrasya kṛtsnasya vaktā tu bhagavān svayam

sarveśu ca nṛpaśreṣṭha jñāneṣvebheṣu dṛśyate yathāgamaṁ yathājñānaṁ niṣṭhā nārāyaṇaḥ

prabhuḥ

na caivamenaṁ jānanti tamobhutā viśāmpate tameva śāstrakartāraḥ pravadanti manīṣiṇaḥ niḥsaṁśayeṣu sarveṣu nityaṁ vasanti vai hariḥ sa saṁṣayāddhetu balānnādhyavasati mādhavaḥ"

atra pañcarātrameva gariṣṭhamāceṣṭha pañcarātrasetyādau

bhagavān svayamiti.

daivaprakṛtayastu tattatsarvāvalokanena pañcarātraprapti pādye śrī nārāyaṇa ei paryavasantītyāha sarveṣviti.

asurāṁstu nindati na cainamiti. niḥsaṁśyesviti tasmāt jhaṭiṭi vedārtha- pratipattaye pañcarātramevādtayamiti.

O best of Kings, Lord Nārāyaṇa spoke the

Nārada Pañcarātra. 

After carefully 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 ṛśīs glorify Lord Nārāyaṇa. Without doubt, Śrī Kṛṣṇa eternally

resides in those literature. In those scriptures that are filled with doubts and

arguments, Śrī Kṛṣṇa doesn't reside there. 

[Note: Śrīla Jīva Gosvāmī quoted the above passage from the Mahābhārāta in

his Paramātmā-sandarbha. His comment follows: "Pañcarātrasya kṛtsnasya vaktā tu bhagavān svayam," means that God Himself spoke the Nārada Pañcarātra. 

It is therefore the best of all scripture. The line beginning with sarveṣu means that Lord Nārāyaṇa established Nārada Pañcarātra on the basis of divine reality, and that

Nārada Pañcarātra is therefore supernaturally excellent among all revealed 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 niḥsaṁśayeṣu explains that for one who properly

studies the Nārada Pañcarātra all the imports of the Vedas will be clear, and he

will be purified of all doubts in a very short time. (Paramātmā-Sandarbha, annucheda 18, and Mahābhārāta)]

Thus ends the Second Jewel of the Gauḍīya Kaṇṭhahāra entitled Bhagavattattva