1. Notes

2. References

Brihad-bhagavatamrita is a sacred text for followers of Hindu tradition of Gaudiya Vaishnavism. Along with Hari-bhakti-vilasa, it is one of the most important works of Vaishnava theologian Sanatana Goswami. While Hari-Bhakti-Vilasa sets out guidance for Vaishnava behavior and ritual, Brihad-bhagavatamrita contains an analysis of the teachings of Chaitanya from an ontological and metaphysical perspective.

Sri Brhad-bhagavatämåta is divided in two cantos: Pürva-khaëòa,

or first, and Uttar-khaëòa, or last. The name of the First Canto is Çré

Bhagavat-kåpä-sära-nirdhäraëa khaëòa – Ascertaining the Essence of the

Mercy of the Supreme Lord. The Second Canto is known as Çré Golokamähätmya-

nirüpaëa khaëòa – Ascertaining the Glories of Çré Goloka.^[1][2]

In the first part of Brihad-bhagavatamrita Sanatana Goswami has described a conversation between Parikshit and his mother, Uttara. It took place after Parikshit heard the Bhagavata Purana from Śuka. Uttara asked her son to explain the essence of Bhagavata Purana, and Parikshit revealed to her the stages of confidential Bhakti. He told her a story about how Narada was looking for greatest devotee of Krishna. The Great Rishi began his search with devotees of Krishna whose Bhakti was mixed with karma and jnana (Brahma and Shiva), then went up to Shanta-rasa (Prahlada), Dasya-rasa (Hanuman), Sakhya-rasa (Arjuna), and finally came to the greatest devotee of Krishna - Uddhava, who always longed to be in Vrindavan, and showed that the highest level of Bhakti is the love of the gopis for Krishna.

The second part of Brihad-bhagavatamrita tells us about the glory and bliss of the spiritual abode Goloka, as well as of the process of renunciation of the material world, true knowledge, Bhakti Yoga, love for Krishna and implementation of the higher purpose of life. The second part contains the narrative of a wandering shepherd boy, who received a mantra from a resident of Vrindavan, travelling from one planetary system to another, exploring the different levels of consciousness of living beings. His spiritual odyssey covers Vaikuntha, Brahmaloka, Shivaloka and the heavenly planets.

Second Canto contains four chapters:

(1) Vairägya – Renunciation

(2) Jïäna – Knowledge

(3) Bhajana – Devotional Service

(4) Vaikuëöha – The Spiritual World

Each of the two cantos of this scripture is a separate history. Our

worshipful author has not merely written two histories. Rather, for

facilitating the worship of the divine couple, Çré Çré Rädhä-Kåñëa,he has thoroughly analyzed Their Lordships’ fundamental reality and nature.

Çrémad-Bhägavatam is the essence of all scriptures, such as the

Vedas, Vedänta, Puräëas, Itihäsas, and so on. By churning that essence,

this book, aptly named Çré Båhad-bhägavatämåta – the Essential Nectar

of the Bhägavatam – has become manifest. Throughout this book, all

topics regarding devotional service to Bhagavän have been presented.

The original discourse of the book between Çré Jaimini and

Janamejaya is based on a conversation between Çré Parékñit and

Uttarä. After Çré Parékñit had heard Çrémad-Bhägavatam from the lips

of Çré Çukadeva Gosvämé, and before the snake-bird Takñaka arrived,

Parékñit’s mother, Çré Uttarä-devé, said to him, “O my dear son, please

narrate to me, in simple, easy-to-understand language, the essence

of what you have heard from Çré Çukadeva Gosvämé.” Çré Båhadbhägavatämåta

begins with this inquiry.

In the Second Canto, the author examines all the manifestations

and incarnations of the Supreme Personality of Godhead, beginning

with Çré Çälagräma Bhagavän and ending with Çré Nandanandana,

the beloved son of Çré Nanda Mahäräja. This volume begins with the

history of Gopa-kumära. Gopa-kumära receives the gopäla-mantra from

his gurudeva. Due to the influence of this gopäla-mantra, it becomes

possible for him to travel to all abodes without restriction. First, he

takes darçana of the manifestations of Bhagavän that appear in this

earthly realm, or Bhü-maëòala, such as Çré Çälagräma Bhagavän; the

Deity manifestation of the Lord who is ensconced in the palace of the

king; and the ancient Deity of Çré Jagannäthadeva.He sequentially

describes their progressively greater glories. Then, by the influence of

the chanting of his mantra, he reaches the planets of Svarga, Mahar,

Janas, Tapas, and Satya, where one by one he has divine vision of

the worshipable manifestations of the Lord who manifest in those

abodes. Thus he also experiences Their transcendental excellences in

succession. Yet Gopa-kumära does not experience complete happiness

in those places.

Thereafter, he takes darçana of the manifestations of Bhagavän

that are present in the eight coverings of the universe and arrives in the abode of liberation. In mukti-loka, the realm of liberation, Gopakumära

sees the manifestation of the brilliance of the Supreme Person,

but still, complete satisfaction eludes him. After this, in accordance

with regulative principles, he performs saìkértana of the holy name,

the most prominent of the nine processes of bhakti. By the potency of

näma-saìkértana, he travels first to Vaikuëöha, then to Ayodhyä, and

then to Dvärakä-puré. However, because in those realms the mood of

aiçvarya, or awe and reverence for the Lord, is prominent, he cannot

freely associate with the worshipful manifestations of the Supreme

Person there.

Finally, Gopa-kumära returns to Våndävana manifest on earth,

where he executes rägänugä bhakti, spontaneous devotional service

that follows the moods of the eternal associates of Vraja. By the potency

of his practice of rägänugä bhakti, he attains Goloka-Våndävana.

There, he obtains his cherished goal – service to Çré Kåñëa, the son of

the king of Vraja.

One should not conclude from this history that there is any

difference in the tattva, or fundamental truth, of the various

manifestations of Bhagavän. All manifestations of the Lord are

complete, from Çré Çälagräma Bhagavän to Çré Nandanandana

(Kåñëa, the darling son of Nanda Mahäräja). From the perspective

of tattva, They are one, yet from the perspective of rasa, or the

sweetness of transcendental relationships, Çré Nandanandana is the

most excellent.^[1][2]

Brihad-bhagavatamrita contains descriptions of the various categories of devotees of Krishna: close devotees, and devotees of the closest devotees. Bhaktivedanta Swami Prabhupada in his comments to the Chaitanya-charitamrita (Adi Lila, 5.203) writes that anyone who wants to learn about the devotees and about devotional service to Krishna should read Brihad-bhagavatamrita.

Notes

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References

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