~ Conflicting Cosmological Worldviews ~

Yesterday (23 Aug 2023), citizens of India and many space enthusiasts around the world celebrated the success of the lander of the Chandrayaan 3 lunar exploration mission. Most individuals experienced great delight on this new accomplishment of the Indian space agency (ISRO), and some viewed this achievement with scepticism. Of course, with any space exploration event, there are bound to be individuals who raise doubts and questions. The purpose of this article is not to discuss doubts over authenticity of the latest moon landing attempt.

The previous moon landing attempt by India was named Chandrayaan 2. It ended in failure. Moreover, there was also an attempt to orbit the Mars, and this mission was named Mangalyaan. Photos captured from the Mangalyaan can be seen at : https://www.space.com/23203-india-mars-orbiter-mission-photos.html

I got many messages on my phone expressing happiness over the success of Chandrayaan 3. Interestingly, I also got some messages from some devotees, asking me how the scientists could land on the moon when they have statements from their recent ācāryas, stating that it is simply not possible to go to the moon in the current human body. Some are confused as to why the moon missions cannot find any of the details mentioned in the Śrīmad-bhāgavatam and the Purāṇas within the photographs sent back by the moon lander. Some others simply deny all the photos/videos and say that these are all a part of complicated trickery by world governments.

An individual should have the freedom to believe or disbelieve in the concept of planetary exploration. Freedom of thought cannot be taken away. At the same time, disbelievers in space exploration projects should kindly consider the fact that many space exploration missions have genuinely failed. The Russian Luna-25 lander mission failed just two days before Chandrayaan 3 succeeded. So, if it is all just buffoonery and computer graphics, then each and every mission should turn out to be successful on the computer screen. It is extremely difficult to believe that a particular government would want to embarrass their entire nation in front of the world by deliberately saying that their mission has failed.

This does not however mean that all research and evidence given by the scientists and space explorers is real. A few days ago, the Canadian Space Agency published an alleged photo of a 108 million year old moon crater named Tycho, which later turned out to be a photo of a crater in Arizona, USA. ( Link: https://www.indiatvnews.com/news/world/canadian-space-agency-viral-post-arizona-barringer-crater-as-moon-crater-netizens-react-tycho-latest-updates-2023-08-22-888219 )

Although there is no doubt that the worldwide scientific community has many genuine individuals in it, incidents like these show that vipralipsā (cheating tendency) is rampant in many sections of the scientific community. Not everything they say can be taken on face value, and a lot of scientific research has political motivations behind it. 

That being said, assuming that the latest moon mission has actually reached the dark side of the moon, it certainly could not find anything that the Śrīmad-bhāgavatam mentions about the moon. What do we do now with the cosmological view of the Śrīmad-bhāgavatam? Are we supposed to discard that view as prehistoric and irrelevant?

— Understanding the Virāṭ Puruṣa —

Before we prematurely discard the Bhāgavatam cosmological worldview, we should know that the Vedas and Purāṇas speak of the universe as the body of the Virāṭ Puruṣa. This body has features similar to the body of a human. Now a question arises — Does the human body have only gross elements visible to the external eye? Or does it also have subtle, invisible elements viz. mind, intelligence, ego, prāṇa, manomaya-kośa, vijñāna-maya-kośa, ānanda-maya-kośa etc.?

If we ask a scientist or an allopath regarding the subtle elements of the body viz. kapha, vāta, pitta, buddhi, ahaṁkāra etc., then most of them will deny the visible existence of these. These do not fit in the worldview of the scientist or the allopath, since their worldview mainly allows only direct perception. However, this does not mean that the subtle elements of the human body do not exist.

Similarly, the body of the Virāt Puruṣa is the brahmāṇda (the universe of Brahmā), and it too has its gross and subtle aspects. The gross aspects are visible to each and everyone through the naked human eye. The subtle aspects of the brahmāṇḍa are neither visible, nor measurable by the human eye. The Śrīmad-bhāgavatam confirms this:

yasyehāvayavair lokān

kalpayanti manīṣiṇaḥ

Translation: Learned souls *imagine* all the planetary systems as parts of the body of the Virāṭ Puruṣa. — (Śrīmad-bhāgavatam 2.5.36)

It is clearly specified in this verse that even the learned souls have to imagine (kalpayanti) the planetary systems. It never says that the learned souls can directly see these planetary systems with their naked eyes. Thus, there are many subtle aspects of the body of the Virāṭ Puruṣa that will never be seen with the human eye. Any endeavour to perceive them with the human eye will be useless. We should therefore not expect that most of the cosmological details of the Bhāgavatam will be perceivable by the naked eye perception of the scientists.

Many humans have seen the externally visible aspect of Mount Kailash. Yet nobody has recorded, documented evidence of seeing Bhagavān Śiva or Devī Pārvatī there. Does it mean that Śiva and Pārvatī do not exist at all? Many have seen the externally visible aspect of Mahendra Mountains in the eastern part of India, yet there is no recorded evidence of seeing Bhagavān Paraśurāma staying there. Does it mean that Bhagavān Paraśurāma doesn't exist and the account given in the Bhāgavatam (9.16.26) is incorrect? We cannot simply discard all of this as mere fantasy just because these aspects are not visible to the human eye. Neither can a valid system of religiosity be proven false simply on the basis of materialistic logic and argumentation:

dharmasya cāvyavacchinnāḥ

panthāno ye vyavasthitāḥ

na tān loka-prasiddhatvāt

kaścit tarkeṇa bādhate

Translation: The constant, unbroken paths of dharma that have been established by the great sages cannot be obstructed simply by giving some widely accepted worldly logic and argument. — (Bhartṛhari's Vākyapadīyam, Brahma-kāṇḍa, 31)

Thus, devout followers of the Bhāgavatam and the Purāṇas should never worry that the cosmological worldview given in their sacred literature will ever be proven false. It can never ever be proven false, simply because it is not a worldview perceivable by the mundane eye of the materialists. 

If Mahārāja Parīkṣit wanted to know about the externally visible universe, he could've easily asked expert astronomers of his kingdom viz. Kṛpācārya. The reason why he is asking Śrī Śukadeva Gosvāmī about the cosmology of the brahmāṇḍa is because the perception of Śrī Śukadeva Gosvāmī extends beyond mundane human perception. Śrī Śukadeva Gosvāmī is described as — sarva-bhūta-hṛdayaṁ munim — "The sage who can enter into the hearts of all living entities by his mystic potency" — (Śrīmad-bhāgavatam 1.2.2). Elsewhere, he is described as a — mahā-yogī — (Śrīmad-bhāgavatam 6.4.3). Thus, the universe described in the Bhāgavatam is certainly not being described from a mundane, human point of view. It is being described from a yogi-pratyakṣa (perceivable by a perfected yogi) point of view.

— Separate Literature for Separate Aspects —

In Bhārata-varṣa, there are traditional literature that separately describe the visible aspects as well as the subtle, invisible aspects of the brahmāṇḍa. Literature viz. Sūrya-siddhānta, Āryabhaṭīyam etc. give elaborate calculations for visible aspects of the universe. These literature are a great boon for all followers of Sanātana Dharma, because for thousands of years, these devout followers of dharma have been correctly measuring sunrises, sunsets, moon-rises, eclipses, vrata timings etc. using formulae and methods given in these literature. 

At the same time, a deeper, more subtle universe exists. This subtle universe will most likely never be recognised by modern science, exactly as kapha, vāta and pitta will most-likely never be recognised by allopaths. The worldview of most modern scientists is that of philosophical materialism. Those who subscribe to this worldview have no subtle worlds to explore and no inherent personality or purpose driving the universe.

The eastern philosophical systems viz. Sanātana Dharma, Jainism, Buddhism etc. all have almost a similar cosmological view of the universe. They all accept the existence of Mount Meru and the Devatās and many other aspects that are not visible to the human eye. To perceive this universe, one needs to have a special type of accomplishment. This accomplishment is described in the ancient Yoga texts.

— The Qualification Needed to Perceive the Subtle Universe —

The Yoga-sūtras of Patañjali are divided into four parts, known as pādas. In the third pāda, named Vibhūti-pāda, there is a sūtra which says:

bhuvana-jñānaṁ sūrye saṁyamāt

Translation: By practicing saṁyama of sūrya-dvāra (suṣumnā nāḍī), the Yogī obtains knowledge of all aspects of the universe. — (Yoga-sūtra, Vibhūti-pāda, Sūtra 26)

What is saṁyama? The Yoga-sūtra (Vibhūti-pāda, Sūtra 4) says — trayam ekatra saṁyamaḥ — "To attain the three stages of dhāraṇā, dhyāna and samādhi on a single object is known as saṁyama".

In the various commentaries to sūtra 26 mentioned above, all the traditional commentators viz. Śrī Vyāsa, Śrī Bhoja, Śrī Nāgeśa Bhaṭṭa, Śrī Rāmānanda, Śrī Sadāśivendra Sarasvatī etc. have described the same universe that is described in the Bhāgavatam and the other Purāṇas. Many of these commentators describe the fourteen planetary systems, the Meru, the pleasure gardens of svarga, the various oceans filled with various juices etc. 

Thus, the cosmology of the Purāṇas is also firmly supported by the Aṣṭāṅga-yoga tradition. The same tradition of Aṣṭāṅga-yoga gives many visible benefits to the body (in the form of yoga-āsana practice) and invisible benefits to the subtle body as well as the soul. However, those who are philosophical materialists accept only the physical aspects of aṣṭāṅga-yoga to receive the external health benefits.

Thus, according to the bona-fide texts of the Aṣṭāṅga-yoga tradition, a yogī who attains saṁyama on sūrya-dvāra (the solar entrance a.k.a. suṣumnā nāḍī) is capable of perceiving all the details of the subtle universe. Such saṁyama cannot be expected from those whose worldview is purely materialistic. Patañjali is a śiṣṭa-ācārya of yoga who has benefited millions of people around the world. His aim in presenting the Yoga-sūtras is not to cheat people. Śrī Vyāsadeva is a śiṣṭa-ācārya of the entirety of Vedic tradition. He too is not here to cheat people. Thus, whatever is described in the Yoga-sūtras is a key to understanding how the universe can be perceived in its entirety.

Those skeptics who do not believe in mystical siddhis of Yoga should have a look at recorded evidence of yoga-siddhis. One example is the following video — https://www.youtube.com/watch?v=0AZU8S9F0yI . During the video, there are various demonstration of siddhis. Individuals who say that all miracles disappeared after the invention of television will be surprised to see these siddhis present amongst practitioners of Eastern disciplines.

I conclude this article with the words of Swami Hariharānanda Araṇya, a lifelong practitioner of the Aṣṭāṅga and Sāṅkhya Yoga systems, and a brilliant commentator on the Yoga-sūtras. He spent his entire life living the tradition and spent the last two decades of his life in complete silence in the state of samādhi. In his commentary to the above-mentioned sūtra, he says:

"Bhū-loka is not this earth but the large ethereal region attached to this earth. Sumeru hill, the residence of the devas is also such a region. It is not visible to the eye... The nether worlds (lower planetary systems) are also located inside Bhū-loka (not inside the visible earth). The Deva-lokas start from the top of bhū-loka. The top of bhū-loka does not mean top of the earth, but it is situated much above the aerial (bhuvar) region of the earth. The state of Kaivalya (liberation) is beyond all the lokas and no one returns from there."

— Article by Hari Pārṣada Dāsa. 24 August 2023.

The Vaiṣṇava Tradition of Pushya Abhisheka

 

Introduction

A prominent festival in the Gauḍīya Vaiṣṇava tradition is the puṣyābhiṣekaḥ, known also as puṣya-snānam. Per the traditional Indian calendar it is celebrated in the month of pauṣa, corresponding to December and January. On the full-moon day of this month of pauṣa the moon coincides with a specific nakṣatra (asterism) known as puṣya. On that day, the festival of puṣyābhiṣeka is observed by the vaiṣṇavas.

The term puṣyābhiṣeka is a sandhi, a phonetic combination, of the terms puṣya and abhiṣeka. Puṣya refers to the eighth of the twenty-seven nakṣatras, and the term abhiṣeka refers to a royal bathing ceremony usually offered to a deity or a king. According to the Amara-kośa dictionary, the term snāna is a synonym of abhiṣeka. Thus, puṣya-abhiṣeka, or puṣya-snāna, refers to the royal bathing ceremony of the Lord carried out on the day in the month of pauṣa when the full-moon coincides with the puṣya-nakṣatra.

Significance of the Pushya Nakshatra

The Puṣya nakṣatra consists of one star, known to modern astronomers as Delta Cancri. In any month, when the moon coincides with this nakṣatra, it is considered to be a favorable time to begin a journey. It is described in the Mahābhārata (Udyoga-parva, 6.17) that the Brahmin messenger of the Pandavas began his journey to Hastinapur when the moon was coinciding with the puṣya-nakṣatra. He went there to convey the Pandava’s message to the Kauravas regarding giving back their share of the kingdom after they had completed the thirteen-year exile. Again in the Mahābhārata (Śalya-parva, 34.6), Sri Balaram says that he will be going on a pilgrimage when the moon coincides with the puṣya-nakṣatra.

The puṣya-nakṣatra is connected with the sage Bharadwaj and its presiding sage is Brihaspati. The Taittirīya-brāhmaṇa (3.1.1.5) says, bṛhaspatiḥ prathamaṁ jāyamānaḥ tiṣyaṁ nakṣatraṁ abhisambabhūva — “Brihaspati was born under the tiṣya (puṣya) nakṣatra”. The days pertaining to puṣya-nakṣatra are considered to be very auspicious for donating gold. Even today, the Indian Post encourages the sale and donation of gold coins on this day by offering various discounts.

The term puṣya comes from the verbal root puṣ, which, according to Pāṇini’s dhātu-pāṭha, denotes nourishment (puṣṭi). Thus, there is a tradition to administer ayurvedic medicines on the days coinciding with the puṣya-nakṣatra in any month of the year. Every time the moon coincides with the puṣya nakṣatra, many children in India are administered svarṇa-prāśana, an ayurvedic preparation containing cow-ghee and gold particles meant to ensure their longevity, mental agility and strength.

Pushyabhisheka in the Broader Vedic Tradition

In the Vedic literature, the ceremony of puṣyābhiṣeka is carried out for ensuring the strength, auspiciousness, prosperity and influence of the ruler of a kingdom. The Atharva-veda-pariśiṣṭa (Pariśiṣṭa 5) is dedicated entirely to the ceremony of puṣyābhiṣeka for a king. The Bṛhat-saṁhitā (Chapter 48) of Varahamihira is also dedicated entirely to the same. This ceremony can be carried out in any month when the moon coincides with the puṣya-nakṣatra. However, there is special significance attached to performing it in the month of pauṣa:

etat prayujyamānaṁ
prati-puṣyaṁ sukha-yaśo ’rtha-vṛddhi-karam
puṣyād vinārdha-phaladā
pauṣī śāntiḥ parā proktā

When the puṣyābhiṣeka for a king is carried out in any month when the moon coincides with the puṣya-nakṣatra, it increases the happiness, fame and prosperity of the king. When the bathing is carried out in nakṣatras besides puṣya, it only gives half the result. However, when it is carried out on the pūrṇimā-tithi of the month of pauṣa when the moon coincides with the puṣya nakṣatra, it bestows the highest result. (Bṛhat-saṁhitā of Varahamihira, 48.82)

Pushyabhisheka in the Puranas and Gaudiya Tradition

A doubt then arises — this seems to be a ceremony intended primarily for a king. Why is it then observed for Krishna by the Gauḍīya Vaiṣṇavas? The answer is that treating and serving the deity as the king of a particular place is one of the sixty-four limbs of bhakti mentioned in the Bhakti-rasāmṛta-sindhuḥ. In his commentary on the thirty-first limb of bhakti, named paricaryā, Srila Jiva Goswami says, paricaryātra rājña iva sevocyate — “The term paricaryā means to serve the Lord exactly like a king.” (Durgama-saṅgamanī on Bhakti-rasāmṛta-sindhuḥ 1.2.140) 

Thus, among the Gauḍīya Vaiṣṇavas, Krishna is the rājādhirāja — the king of all kings, and the ceremony of puṣyabhiṣeka is thus rightly carried out for pleasing him.

The Skanda Purāṇa specifies the exact day on which this festival should be observed:

puṣyarkṣeṇa ca saṁyuktā
paurṇamāsī yadā bhavet
pauṣe māsi tathā kuryāt
puṣya-snānotsavaṁ hareḥ

In the month of pauṣa, when the full-moon coincides with the puṣya-nakṣatra, one should carry out the puṣya-snāna bathing ceremony of Lord Hari. — (Vaiṣṇava-khaṇḍa, Puruṣottama-kṣetra-māhātmya, 41.1-2)

The detailed procedure for observing puṣyābhiṣeka is specified in the same chapter of the Skanda-purāṇa. A brief procedure for observing puṣyābhiṣeka is also mentioned in the Hari-bhakti-vilāsa as follows:

ghṛta-prasthena deveśaṁ
pauṣa-puṣya-site naraḥ
snāpayitvāśvamedhasya
phalam āpnoty asaṁśayam

A person who on the day of the confluence of the moon with the puṣya-nakṣatra performs an abhiṣeka of the Supreme Lord using approximately one prastha (~ 768 gms) of pure cow ghee attains the result of performing an aśvamedha-yajña. (Hari-bhakti-vilāsa 14.19)

This is the de-facto procedure of celebrating puṣyābhiṣeka in the Gauḍīya Vaiṣṇava tradition. One should note that about one prastha of ghee is sufficient for a relatively smaller sized deity. For larger deities, more quantities of ghee may be needed. Thus, the term “one prastha” in the verse should be interpreted as, “at least one prastha”.

Srila Prabhupada and Pushyabhisheka

In one of his letters, Srila Prabhupada said the following:

I am very pleased that you are making arrangements for the 1st annual Puspabhisheka Yatra Parade and Festival, 1971, and if he is free to come, Vishnujan Swami may come to lead the kīrtana and preaching. That is a good proposal. Krishna was just a toy in the hands of the gopīs, so one day the gopīs decided that we shall decorate him. Puṣpābhiṣeka means a ceremony to decorate the deity profusely with flowers, ornaments, cloths. After there should be lavish feasting and a procession through the streets, so that all the citizens should see how beautiful Krishna appears. (Letter to Danavir. 20 November 1971)

In this letter, Srila Prabhupada uses the term “puṣpābhiṣeka” and not “puṣyābhiṣeka”. As a result of this, many devotees in ISKCON celebrate puṣyābhiṣeka in the form of puṣpābhiṣeka and arrange for multitudes of flowers to be offered to the deities in a royal abhiṣeka ceremony. As long as a proper abhiṣeka ceremony is carried out, followers of Srila Prabhupada can carry out the rest of the puṣyābhiṣeka festival according to the instructions given by him in the above letter without worrying about external criticism.

The Tradition in The Jagannath Puri Temple

On the puṣyābhiṣeka day, Lord Jagannath is traditionally offered a special dress named Raghunātha-veśa. This is also known as the rājyābhiṣeka-veśa (royal coronation dress) of the deities. Balaram and Subhadra are dressed as Lakshman and Shanta (Rama’s elder sister). A deity of Lakshmi dressed as Sita is also kept near Jagannath. Thus, in the Jagannath temple, it is Lord Ramachandra, who is offered puṣyābhiṣeka along with Sita and Lakshman. Jagannath (as Rama) holds a bow and arrow in his hands, and Balaram (as Lakshman) carries an umbrella on top of his head. The various gods and monkey associates offer services at the lotus feet of the Lord. For more information about this dress see the article, “Jagannath’s Dress as Lord Ramachandra” in Sri Krishna Kathamrita magazine issue 12.

It is said that when Sri Tulsidas, the famous devotee of Lord Ramachandra, visited the Jagannath temple, he uttered the following verse of the Vālmīki-rāmāyaṇa, ārādhaya jagannātham ikṣvāku-kula-daivatam — “Worship Jagannath, who is the family deity of the Ikshvaku lineage” (Uttara-kāṇḍa, 108.27). In response to his devotion, Sri Jagannath displayed his Raghunātha-veśa to Sri Tulasidas. For more information about Tulasidas’ historic darśana of Jagannath in Puri see the article, “Tulasidas Visits Lord Jagannath” in Sri Krishna Kathamrita magazine issue 12.

In commemoration of the same event, Sri Jagannath is offered Raghunātha-veśa on the day of puṣyābhiṣeka. Jagannath, Baladev and Subhadra are offered profuse gold ornaments. Moreover, since the visit of Sri Tulasidas, a phrase attributed to him, joī rāma soī jagadīsā — “He who is Rama is Jagannath” — is chanted every morning in the Jagannath temple.

On the puṣyābhiṣeka day, 108 golden pots of fragrant water mixed with ghee are supposed to be brought to the temple. Instruments such as the ghaṇṭī-ghaṇṭā and kāhālī are played. After the morning āratī of Jagannath, he is brought in front of a mirror, where he is given a darpaṇa-abhiṣeka (mirror bath). The Jagannath deity is never given a direct water bath except on the snāna-pūrṇimā day in the month of Jyeṣṭha.

During the puṣyābhiṣeka ceremony, the following verses from the Nīlādri-mahodaya are chanted:

jagannātha namas tubhyaṁ
namas te rāvaṇāntaka
nānāvatāra-līlā-bhūr
nīla-śaila-pate prabho

divye ’smin pratibimbe tvāṁ
tat-kumbha-jalato ’dhunā
snāpayāmi surādhīśam
aparādhaṁ kṣamasva me

"Obeisances unto you, O Jagannath! Obeisances unto you, O killer of Ravan! O manifestor of various pastimes in various incarnations! O Lord of Niladri! O Prabhu! Today, in this divine mirror I am bathing you — the Lord of all gods, using waters from various pots. Kindly excuse my sevā-aparādhas."

Sadly, this veśa along with the puṣyābhiṣeka celebrations have not been carried out in the Puri Jagannath Temple in more than a hundred years. The last Raghunātha-veśa was done in 1905, and since then it has been discontinued. The main reasons for doing so are the quantities of gold and ornaments needed for this veśa. According to the Māḍala-paṇajī records, this veśa was first done in 1577 AD and since then, it has been done only nine times. Nowadays, on the puṣyābhiṣeka festival, Jagannath, Baladeva and Subhadra are offered Śuṇā Veśa (Sanskrit: svarṇa-veśa) or golden attire. This attire doesn’t require as many expensive ornaments and decorations as the Raghunātha veśa. Thus, the tradition nowadays is to dress the Lord in śunā veśa.

The Tradition in The Govindaji Temple in Jaipur

Traditionally in Vrindavan and Jaipur the main part of the winter season is considered to be from Śarat Pūrṇimā in the month of Āśvina (October-November) to the Pauṣa Pūrṇimā. At the Govindaji temple in Jaipur, due to the cold, during this time flowers are only offered on top of the deities clothes, the pūjārīs don’t place them directly against the body of the Lord. Throughout the month of Pauṣa they offer a special dish called Khecarānna (khichri) made with eight different types of grains to Govinda. 

Following the injunctions given in the Dvādaśa-utsava-praṇālikā, a book describing the details of the rituals and ceremonies offered to Govindaji throughout the dvādaśa or twelve months of the year; on the day of Pauṣa Pūrṇimā they offer a special dress to Govindaji. The outfit is all white and consists of tight pants with a kind of skirt, and an outer coat, all of which have a golden embroidered border called kiraṇa. On that day Govinda is given a special flower garland on top of his clothes and an exceptional mukuṭa (crown) — called the mayūra-mukuṭa, it is made of solid gold with figures of peacocks on it. This is the only day of the year that Govinda wears that ornament.

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— The Raghuvanśa of Kalidasa with the commentary of Mallinatha. 3^rd Edition. Edited by Gopal Raghunath Nandargikar. Printed at Arya Bhushana Press. Pune. 1897 A.D.

— The Taittirīya-brāhmaṇa with the commentary of Bhatta Bhaskara, Aṣṭaka 3, Part 1. Edited by A. Mahadeva Sastri and L. Srinivasacharya. Motilal Banarsidass. 1985 A.D.

— Vārāhī-bṛhat-saṁhitā. Edited and Translated by Pandit Baladev Prasad Mishra. Published by Ganga Vishnu ShriKrishnaDas at the Lakshmi Venkateshwar Press. Kalyan, Mumbai. Vikram Samwat 1983.

 — Interview with Vishnu Tattva Das, a devotee in the pūjārī line of Govindaji in Jaipur.

Srimad-bhagavatam 1.1.6 with Many Commentaries

[About the Verse: Śrīla Śrīdhara Svāmī says that the sages glorify Śrī Sūta Gosvāmī in order to ask the questions that they desire to get answered from him. Their glorification lasts for three verses beginning with the current verse. A question may arise — “Why is such praise necessary? Can they not simply start asking questions without these formalities that may seemingly appear to be artificial?”

The answer is that the sages do not praise him artificially. All the praise that has been offered here is based on genuine facts. Śrī Sūta Gosvāmī had actually studied and explained an immense amount of Vedic literature to others.  Moreover, the general policy is that we should speak pleasing words to everyone, especially to one from whom we are expecting some knowledge and realization:

priya-vākya-pradānena sarve tuṣyanti jantavaḥ
tasmāt tad eva vaktavyaṁ vacane kā daridratā

By offering sweet words, all living entities are satisfied. Therefore, we should speak only sweet words. Do we lose any wealth by speaking sweet words? (Answer: No) Then why display a miserable nature while speaking sweet words to others? (Vṛddha-cāṇakya-nīti-darpaṇa, 16.33)

Śrī Vīrarāghavācārya says that the questions by the sages will continue till the end of this chapter. ]

(1.1.6)

ṛṣaya ūcuḥ
tvayā khalu purāṇāni
setihāsāni cānagha
ākhyātāny apy adhītāni
dharma-śāstrāṇi yāny uta

One possible translation:
(ṛṣaya ūcuḥ): the sages said,
(anagha): “O sinless one!
(khalu): certainly (or factually)
(purāṇāni): the purāṇas
(setihāsāni): along with itihāsas (historical narrations)
(ca uta yāni): and as well as all available
(dharma-śāstrāṇi): dharma-śāstras (Vedic literature dealing with codes of religion)
(adhītāni): have been studied
(api): as well as
(ākhyātāni): have been explained (to others)
(tvayā): by you.”

(Q.1) What is the significance and meaning of the phrase ‘ṛṣaya ūcuḥ’?
Ans) This phrase breaks down as ṛṣayaḥ + ūcuḥ. When combining them together, the ‘ḥ’ at the end of ṛṣayaḥ is elided by the following grammar rules:

ṛṣayaḥ + ūcuḥ

= ṛṣayas + ūcuḥ (the visarga ḥ here is nothing but the consonant ‘s’ from the suffix ‘jas’)

= ṛṣaya + ru + ūcuḥ (the ‘s’ at the end changes to ‘ru’ by the rule sa-sajuṣo ṛuḥ - Aṣṭādhyāyī 8.2.66)

= ṛṣaya + r + ūcuḥ (the ‘u’ of ‘ru’ is elided by the rule upadeśe ’janunāsika it – Aṣṭādhyāyī 1.3.2)

= ṛṣaya + y + ūcuḥ (the ‘r’ changes to ‘y’ by the rule bho-bhago-agho-apūrvasya yo ’śi – Aṣṭādhyāyī 8.3.17)

= ṛṣaya + ūcuḥ (the ‘y’ gets optional elision by the rule lopaḥ śākalyasya – Aṣṭādhyāyī 8.3.19)

The term ṛṣayaḥ is plural of the term ṛṣiḥ. Śrīla Sanātana Gosvāmī says in his commentary to Śrīmad-bhāgavatam (10.87.35) — ṛṣayaḥ sarva-śāstrārtha-tattvajñāḥ — ṛṣis are those who are aware of the conclusive meanings of all the scriptures. The vyākhyā-sudhā of Rāmāśramī on the Amara-koṣaḥ says — ṛṣanti jānanti — they who know things correctly are known as ṛṣis. This term ṛṣi is etymologically derived from the verbal root √ṛṣ (gatau). The suffix ‘in’ is added to this root using the Uṇādi-sūtra (4.120) ig-upadhāt kit. This gives us ṛṣ + in from where we get ṛṣiḥ.

The term ūcuḥ is the third person plural perfect past verbal form of the root √vac (paribhāṣaṇe).

(Q.2) What is the significance and meaning of the term ‘tvayā’?
Ans) This term is the instrumental singular case of the pronoun yuṣmad. It means — ‘by you’. No other comments by any ācārya.

(Q.3) What is the significance and meaning of the term ‘khalu’?
Ans) The Amara-koṣaḥ (3.4.255) says that the term khalu is used in the following contexts:

(a) niṣedha (restriction) — e.g. khalu kṛtvā — this is not to be done.
(b) vākyālaṅkāra (to add style to a sentence by emphasizing something) — e.g. etat khalu āhuḥ — this was what was actually said (the term khalu, ‘actually’ should be spoken with emphasis here).
(c) jijñāsā (inquiry) — e.g. na khalu kāryam ¬— should this not be done?
(d) anunaya (persuasion) — e.g. na khalu na khalu kurv idam — please don’t, please don’t do this.

Besides this, other lexicons specify some other contexts too. Srila Prabhupada in the synonyms translates this term as ‘undoubtedly’.

Śrī Vallabhācārya says — khalu iti stuti-vyāvṛttiḥ —the term 'khalu' is used to indicate that this is not merely flattery. Gosvāmī Giridharalāla adds detail to this by saying — khalu-śabdo niścayārthaḥ. tena na kevalaṁ stuti-mātraṁ kurmaḥ kintu niścitam eva vadāma iti sūcayanti — the term khalu is used to specify certainty and by this term, the sages want to say that they are not merely engaging in flattery, but rather they are speaking actual facts.

(Q.4) What is the significance and meaning of the term ‘purāṇāni’?
Ans) This is the plural of the term purāṇam (Purāṇa). It is placed in this verse to indicate that Sūta Gosvāmī had understood as well as explained all the various purāṇas. Śrī Vaṁśīdhara says — purāṇāni mātsyādīni — Purāṇas means Matsya-purāṇa etc.

Śrī Vallabhācārya says — purāṇāni ākara-sthāni — Purāṇas are sources of literature [related to the Lord]. He also says mūla-saṁhitā-catuṣṭayaṁ vā — or it can mean the original corpus of all Purāṇas (before Vyāsadeva expanded and revised its contents and structure). Śrī Puruśottama Gosvāmī adds a detail that the original corpus of all Purāṇas was divided into four sections viz. sāṅkhya, yoga, pāśupata and vaiṣṇava.

(Q.5) What is the significance and meaning of the term ‘setihāsāni’?
Ans) This term breaks down as sa-itihāsāni. Setihāsāni basically means — along with itihāsas, histories.

Etymologically, this term is formed using two sūtras — tena saheti tulyayoge (Aṣṭādhyāyī, 2.2.28) and sahasya saḥ saṁjñāyām (Aṣṭādhyāyī 6.3.78).

Śrīla Śrīdhara Svāmī, Śrīla Viśvanātha Cakravartī Ṭhākura, Śrī Vallabhācārya and Gosvāmī Giridharalāla say that the term itihāsa (histories) here are Mahābhārata etc. Sūta Gosvāmī studied them along with the purāṇas. Śrī Vaṁśīdhara says that by ‘etc.’, Śrīdhara Svāmī has indicated Vālmīki-rāmāyaṇa etc.

(Q.6) What is the significance and meaning of the term ‘cānagha’?
Ans) This term breaks down as ca + anagha.

ca is a particle term, technically known as a nipāta. This term is basically used to denote a group. So when the verse says that Śrī Sūta Gosvāmī studied the purāṇas along with itihāsas and dharma-śāstras, the term — ‘and’ makes it a group. This ‘and’ is denoted using the term ca here.

Śrī Vijaya-dhvaja-tīrtha, Śrī Yadupati Ācārya says that the term ca indicates that he studied and explained the Upa-purāṇas too. Śrī Vallabhācārya says that ca indicates that he studied and explained songs and local narrations related to the Lord too.

Anagha is a name used by the sages for Śrī Sūta Gosvāmī. Agha means ‘sin’ and an-agha means ‘sinless’. Anagha here is used as an invocation (O Anagha!).

Śrī Vaṁśīdhara says that the brāhmaṇas in the audience headed by Śrī Śaunaka were thinking that — “He may be worried that he is a low-born because we call him by the name of a low caste i.e. Sūta. However, his birth is not from a low caste. His birth is from an opposite mixture of offerings in a sacrificial fire. So that he may not consider himself unfit for instructing us brāhmaṇas, let us remind him that he is of a sinless birth.” Thinking in this way, the sages address him as anagha (sinless).

[Translator’s Note: For the entire detail about how Sūta Gosvāmī was born from offering a reversed oblation in a sacrificial fire, please see the blog post on the previous verse by clicking here.]

Śrī Vīrarāghavācārya says that anagha means — free from the fruitive activities and sins resulting from a lack of knowledge of true scriptures, or it can mean — free from the fault resulting from the disrespect of being addressed as a low caste.

Śrī Vijayadhvaja Tīrtha also says that anagha means — free from all fruitive tendencies.

Śrī Vallabhācārya says that anagha means — he is sinless because he does not make a living out of his knowledge.

Gosvāmī Giridharalāla says that by saying anagha, the sages are saying that — “in you there is no fault of being born in a low caste.”

(Q.7) What is the significance and meaning of the phrase ‘ākhyātāny apy adhītāni’?
Ans) This phrase means — ‘have been explained (ākhyātāni) as well as (api) studied (adhītāni)’. Śrīla Śrīdhara Svāmī says — na kevalam adhītāny api tv ākhyātāny vyākhyātāni ca — not only have these scriptures been studied by you, but also have been explained.

Śrī Vaṁśīdhara elaborates on the term adhītāni (studied) by saying that all these scriptures should be studied from the mouth of a guru (and not merely from a book).

Śrī Vallabhācārya says — pūrvam adhītya vyākhyāya punaḥ punar adhītāni ity arthaḥ. tadaiva niḥsandehaḥ — he first studied it, then explained it and then studied it again and again. Thus he was free of doubts.

Śrī Vijayadhvaja Tīrtha says that adhītāni means that he studied all this literature like the Vedas (i.e. from the mouth of a guru). The correct sequence is that he studied them first and then explained them. This is the opinion of Śrī Yadupati Ācārya too.

(Q.8) What is the significance and meaning of the phrase ‘dharma-śāstrāṇi yāny uta’?
Ans) This phrase means — ‘as well as (uta) whatever (yāni) scriptures there are related to dharma (dharma-śāstrāṇi).

Śrīla Śrīdhara Svāmī and some other commentators say that uta has the same meaning as api (i.e. whatever).

Śrī Vaṁśīdhara says that dharma-śāstras means the smṛtis written by Manu, Yājñavālkya etc. He quotes a passage from a literature named Saṅgrahaḥ as follows:

manv ādyāḥ smṛtayo dharma-śāstram ity abhidhīyate

Translation: Dharma-śāstras are smṛtis written by Manu etc.

Śrī Vīrarāghavācārya, Śrī Vijayadhvaja Tīrtha also are of the same opinion.

Śrī Vallabhācārya quotes a verse which says that:

dharmārtha-kāma-mokṣākhyās catvāro ’rthā manīṣiṇām
jīveśvara-vicāreṇa dvidhā te hi nirūpitāḥ

Translation: The four goals of human life are dharma, artha, kāma and mokṣa. These four goals are described in two ways — (a) by the Supreme Lord himself (b) by other living entities.

He continues to say that when the Supreme Lord describes these goals, he does it through the four Vedas. When other living entities describe these goals, different authors are seen composing different literature e.g. the various smṛtis are written for the purpose of attaining dharma, the attainment of artha has been given in the various nīti-śāstras, the attainment of kāma has been given in the various kāma-śāstras written by Vātsyāyana etc. and the attainment of mokṣa has been given in the various literature related to Sāṅkhya written by their respective authors. Śrī Vallabhācārya says that unless one knows all these, one cannot understand scriptures related to the Supreme Lord properly. To say that Śrī Sūta Gosvāmī knew all these, the sages said — dharma-śāstrāṇi yāny uta. Here, yāny uta has been interpreted by Śrī Vallabhācārya as — “along with other scriptures viz. Artha-śāstra etc. or along with other scriptures of this world”.

Understanding the first verse of the bhagavatam

 

 

A free translation of the first verse of the Śrīmad-bhāgavatam, according to the commentary of Srila Sridhar Swami.

 

oṁ namo bhagavate vāsudevāya [invocation]

 

Translation

oṁ: Auspicious term placed at the beginning of the invocation.

namaḥ: Obeisances to (whom?)

bhagavate: Bhagavān (what’s his name?)

vāsudevāya: named ‘Vāsudeva’.

 

janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi [1.1.1]

 

Translation

 

dhīmahi: We meditate (on what?)

 

satyaṁ param: on the absolute truth (what is that absolute truth?)

 

yataḥ janmādi asya: from whom creation, dissolution etc. of this world (takes place)

 

artheṣu: and in these arthas — matters of creation, dissolution etc., that absolute truth is present (How?)

 

anvayād: through connection (like gold is present in a golden ornament and is the cause of the ornament, similarly the absolute truth is present in this world and is the cause of its creation)

 

ca: and

 

itarataḥ: through dissociation (like gold remains even after the destruction of that ornament, in a dissociated state, similarly the absolute truth remains even after the destruction of this world, dissociated from it. Question: Pradhāna, the sum totality of all material elements in the universe fits these two descriptions. Is pradhāna your absolute truth?)

 

abhijñaḥ: No, the absolute truth is omniscient unlike pradhāna, which lacks omniscience.

(Question: Some say that the liberated omniscient living entity is the cause of this world and is simultaneously dissociated from it. Is that liberated living entity the absolute truth on which you meditate?)

 

svarāṭ: No, the absolute truth is fully independent unlike the living entities, who are never independent. (Any other characteristics of that absolute truth?)

 

tene: it is he who manifested and expanded

 

brahma: the Vedas

 

ādi-kavaye: to Sri Brahma — the original philosopher of this universe (how did he expand the Vedas?)

 

hṛdā: through the medium of the heart (Question: Is it not possible that Sri Brahma got this knowledge in his heart by his own endeavor?)

 

yat sūrayaḥ muhyanti: No, in regard to attaining this knowledge by their own endeavors, even the great souls such as Sri Brahma get deluded and confused. (Question: Any other characteristics of that absolute truth?)

 

yatra: due to that absolute truth

 

tri-sargaḥ: this material world created out of the three modes of nature appears to be true  

 

mṛṣā: although ultimately its not (Question: Can you explain this non-reality of the material world through an example?)

 

yathā tejo-vāri-mṛdāṁ vinimayaḥ: Just like sunlight reflecting in a mirror or like the watery effect seen in heat waves appears to be true although it is ultimately illusory (in other words, just like the sunlight reflecting in a mirror appears to be true, but it is only a temporary effect dependent on the original source — Sun; and just like water seen in heat waves is a temporary phenomenon dependent on the original cause — heat, similarly this world is a temporary phenomenon dependent on the original cause — the absolute truth).

(Question: The absolute truth causes this temporary yet ultimately illusory world to appear true. Does the absolute truth ever get affected itself by such illusion?)

 

sadā: No, it always exists in a state where it has

 

nirasta-kuhakam: subdued all illusion (How does it do that?)

 

dhāmnā: by its divine potencies.

 

(We meditate on that absolute truth — Bhagavān Sri Krishna).

Note: You can listen to a recording of a recitation of this verse at: https://www.youtube.com/watch?v=WfUaFIxxdY8

Subhashita #0031

Never try to pull others down. If possible, always try to help them in their situations. At every point in life, you have two options — love and fear. Choose love, not fear:

vrajaty adhaḥ prayāty uccair

naraḥ svair eva ceṣṭitaiḥ

adhaḥ kūpasya khanaka

ūrdhvaṁ prāsāda-kārakaḥ

Translation: One slides down or rises high in life due to one's own deeds, just like the person who digs a well keeps going down whereas the one who constructs a house keeps rising up progressively.

— (Subhāṣita-ratna-bhāṇḍāgāra, Sāmānya-nītiḥ, Verse 62, Page 154)

Srimad-bhagavatam 1.1.5 with Many Commentaries

(1.1.5)

ta ekadā tu munayaḥ
prātar huta-hutāgnayaḥ

sat-kṛtaṁ sūtam āsīnaṁ

papracchur idam ādarāt

[About the verse: It has been described in the previous verse that the sages headed by Śaunaka were seated for a sacrifice. This was not an ordinary sacrifice but a brahma-satra — a sacrifice in which discussions about the absolute truth were to take place. How did these discussions begin? This verse answers the question.]

One possible Translation:

(te): Those;

(munayaḥ): sages

(prātar huta-hutāgnayaḥ): who had sufficiently offered oblations to various sacrificial fires at day-break;

(tu): (used here as an emphatic particle. More explanation below.)

(ekadā): on a particular day;

(papracchuḥ): asked;

(ādarāt): respectfully;

(idam): the following questions;

(sūtam): to Sūta Goswami;

(āsīnam): who was well seated;

(sat-kṛtaṁ): [and] had been given his due respects;

(Q.1) What is the meaning and significance of the term ‘te’?

Ans) This term ‘te’ becomes ‘ta’ when conjoined with the next term ‘ekadā’. Individually, it appears as ‘te’. When it is in combination with the next term ‘ekadā’, then ‘te’ transforms into ‘ta’ according to the Grammar rule — ‘lopaḥ śākalyasya’ (Pāṇini 8.3.19) This is a pronoun and refers to the sages (munayaḥ). No other comments by any ācāryas.

(Q.2) What is the meaning and significance of the term ‘munayaḥ’?

Ans) This term means ‘sages’. It is the plural of the term ‘muniḥ’ (sage). This term is defined in the Bhagavad-gītā (2.56) as follows:

duḥkheṣv anudvigna-manāḥ

sukheṣu vigata-spṛhaḥ

vīta-rāga-bhaya-krodhaḥ

sthita-dhīr munir ucyate

“One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage (muni) of steady mind.”

Besides this, Śrī Vijaya-dhvaja-tīrtha says that the term ‘munayaḥ’ means ‘omniscient’. He says that even though they were omniscient, they asked Sūta Gosvāmī many questions to hear from him. Śrī Vallabhācārya and Śrī Giridhar-lāla also say that this term indicates their omniscience regarding Sūta Gosvāmī. The sages knew that ‘This is Sūta named Ugraśravā who knows what we desire to hear.’

(Q.3) What is the meaning and significance of the term ‘prātar huta-hutāgnayaḥ’?

Ans) The term ‘prātar’ generally means ‘at morning’. It should be noted that the term ‘huta-hutāgnayaḥ’ is an adjective of munayaḥ (sages). Śrīla Śrīdhara Svāmīpāda describes ‘huta-hutāgnayaḥ’ as follows — ‘hutā eva hutā agnayo yais te’ — ‘[The sages] by whom the sacred-fires were again and again offered oblations into’. So, ‘prātar huta-hutāgnayaḥ’ means ‘by whom the sacrificial fires were again and again offered oblations at morning’. This phrase ‘prātar huta-hutāgnayaḥ’ thus becomes an adjective of the term ‘munayaḥ’. Śrīla Viśvanātha Cakravartī Ṭhākura and Śrī Śukadeva repeat Śrīla Śrīdhara Svāmīpāda.

[Grammatical Technicalities: To grammatically derive huta-hutāgnayaḥ, we first need to derive huta-hutāḥ by using the rule ‘saha supā’ (Pāṇini 2.1.4). Thereafter, a bahu-vrīhi-samāsa can be formed by saying ‘huta-hutāḥ agnayaḥ yais te’ to give huta-hutāgnayaḥ.]

Śrīla Śrīdhara Svāmīpāda goes ahead to say that by repeating the term huta in this phrase, it is indicated that the nitya (sacrifices which need to be performed daily) and naimittika (sacrifices which need to be performed occasionally) sacrifices had been thoroughly performed by these sages on that day. Śrī Vallabhācārya interprets ‘huta-hutāgnayaḥ’ in a slightly different way. He interprets it as, ‘prātar eva hutā eva agnayaḥ punar hutā yeṣāṁ te’, or ‘those [sages] who again offered oblations in the fires which had already been offered oblations once in the morning’.

Śrī Vallabhācārya says that one should not think that offering oblations again in the same fire is against the Vedas. They were vaiṣṇavas and were more interested in hearing the Bhāgavatam and for that reason when they saw that the time is auspicious for such listening, they quickly completed their fire-sacrifice related duties. Later, the same sages will say — ‘karmaṇy asminn anāśvāse’ — ‘We don’t have much faith in the certainty of the success of these fire-sacrifices.’ (Śrīmad-bhāgavatam 1.18.12)

Another meaning of ‘huta-hutāgnayaḥ’ given by Śrī Vīrarāghavācārya and Śrī Giridhar-lāla is as follows — ‘prātaḥ kāle hutena homārheṇa payoghṛtādi-dravyeṇa hutā agnaya āhavanīyādayo yais te’ — ‘those [sages] who offered oblations (huta) using substances fit for offering (huta) viz. milk, ghee etc. in the sacrificial fires (agnayaḥ) named āhavanīya etc.

[Translator’s Note: One can learn more about the sacrificial fires named āhavanīya, gārhapatya and anvahārya in the Chāndogya Upaniṣat]

Śrī Vijaya-dhvaja-tīrtha however disproves this definition by saying that the term huta has never been used in the standard lexicons for denoting milk, ghee etc.

(Q.3) What is the meaning and significance of the term ‘tu’?

Ans) This term is used to add emphasis. The closest that I can think of is the English term ‘however’. So the translation is, “The sages however on a particular day….”

Śrī Vijaya-dhvaja-tīrtha says that this term denotes ‘lokānukampā’, or the compassion of the sages on the people in general. In other words, they were sages but for the benefit of the common people they asked Śrī Sūta Gosvāmī to speak.

According to Śrī Vallabhācārya, this term means ‘pakṣāntara-svīkāra’ or the acceptance of a different opinion. In other words, although the sages were dedicated to the sacrifice, they accepted a vaiṣṇava method of attaining success by engaging in hearing the Bhāgavatam.

(Q.4) What is the meaning and significance of the term ‘ekadā’?

Ans) The term literally means ‘once’. Śrī Vallabhācārya says it means ‘once, when the time was suitable for singing the glories of Hari’. Śrī Giridhar-lāla also says the same.

(Q.5) What is the meaning and significance of the term ‘papracchuḥ’?

Ans) This is a verbal form derived using the verbal root √pracch. The exact tense used here is ‘liṭ’. Pāṇini says ‘parokṣe liṭ’ (Pāṇini 3.2.115). The meaning of ‘papracchuḥ’ is — “they asked”. Śrī Vijaya-dhvaja-tīrtha says that √pracch is a dvi-karmaka-dhātuḥ (a verbal root which can take two objects) and this justifies why there are two objects — ‘sūtam’ and ‘idam’ in the verse of the verbal form ‘papracchuḥ’.

(Q.6) What is the meaning and significance of the term ‘ādarāt’?

Ans) Śrī Vīrarāghavācārya says ‘ādarāt’ means ‘ādara-pūrvakam’ or ‘with due respect’. Śrī Vallabhācārya says that this respect signifies that during any kathā related to the Lord, showing respect is very important. He says that simply speaking high words is not enough. One must also have a proper internal mood.

(Q.7) What is the meaning and significance of the term ‘idam’?

Ans) Śrīla Śrīdhara Svāmīpāda says that ‘idam’ means ‘vakṣyamāṇam’, or ‘the following questions’. These questions will be spoken in the verses which appear after this verse. Śrī Rādhāramaṇa Dāsa Gosvāmī says that the questions were prepared intelligently by the sages, and this is the way in which ācāryas ask questions. In other words, the questions are not asked whimsically but are well thought of.

(Q.8) What is the meaning and significance of the term ‘sūtam’?

Ans) Sūtam is an object of the verb ‘papracchuḥ’. It means that they asked the questions “to Sūta Gosvāmī”. At this point, it is important to mention here that Śrī Vaṁśīdhara Śarmā goes on a lengthy note about Sūta Gosvāmī’s birth. Śrī Vaṁśīdhara Śarmā is a commentator who conforms to the smārta-brāhmaṇa point of view, and hence he feels that it is necessary to clarify some things about Sūta Gosvāmī and his qualification to sit in front of an audience of brāhmaṇas like Śaunaka etc.

Sūta is not only a name but also an indicator of his birth. According to dharma-śāstras, a son born from a brāhmaṇa mother and kṣatriya father is known as a Sūta. Such a marriage is a pratiloma (opposite) marriage and is not recommended in śāstra. Thus, being a Sūta is not an elevated birth. A Sūta is considered the same as a śūdra or sometimes even below that. People with a liberal point of view say that Sūta Gosvāmī being given a higher seat in front of Vedic brāhmaṇas like Śaunaka is an indication that a qualified person, even though born in a lower caste can attain a position higher than the brāhmaṇas.

Śrī Vaṁśīdhara Śarmā does not like this and says that quotes a (controversial sounding) smṛti as follows:

śva-carmaṇi yathā kṣīram
apeyaṁ syād dvijātibhiḥ
tathā śūdra-mukhāc chāstraṁ
na śrotavyaṁ kadācana

“Just like pristine milk if presented in a vessel made of dog-skin is undrinkable for the twice-born, similarly elevated knowledge coming from the mouth of a śūdra should never be listened to.”

So Śrī Vaṁśīdhara Śarmā raises a doubt, “How is it possible that such intelligent people like Śaunaka etc. listened to the Bhāgavatam from the mouth of Sūta Gosvāmī?”

He replies to the doubt by saying that although Sūta is the name of a śūdra-like caste, this was not the case with Sūta Gosvāmī. He was an exception and not a Sūta by birth. He then quotes a history attributed to the Vāyu-purāṇa (Chapter 62) as follows:

vainyasya tu pṛthor yajñe
vartamāne mahātmanaḥ
sūtyāyām abhavat sūtaḥ
prathamaṁ varṇa-vaikṛtam
aindreṇa haviṣā tatra
haviḥ pṛktaṁ bṛhaspateḥ
juhāvendrāya daivena
tataḥ sūto vyajāyata
śiṣya-havyena saṁpṛktam
abhi-bhūtaṁ guror haviḥ
adharottara-cāreṇa
jajñe tad-varṇa-vaikṛtam
“In the yajña of the great soul Pṛthu Mahārāja, Sūta appeared in his mother Sūtī’s womb as the first pratiloma child. This is because the offerings for Bṛhaspati got accidentally mixed with the offerings for Indra, and these offerings got oblated in the name of Indra by the will of providence. From that sacrifice, a child named Sūta appeared (in Sūtī’s womb). Since the disciple’s (Pṛthu’s) offerings got mixed with the Guru’s (the brāhmaṇas who were guiding Pṛthu) offerings, due to this opposite mixture the first pratiloma child named Sūta was born.”

Śrī Vaṁśīdhara Śarmā uses this incident to say that the first Sūta was not born from impure semen but was born from a fire-sacrifice, so he is an exception. He also tries to reinforce his point by saying that in some other purāṇas, the following statement is found:

agni-kuṇḍa-samudbhūta
sūta nirmala-mānasa

“O Sūta! Born from the fire! You are perfectly composed at mind.”

Now, all the while Śrī Vaṁśīdhara Śarmā knows that his position can be challenged because Romaharṣaṇa, the father of Sūta Gosvāmī was also known as a Sūta. Romaharṣaṇa was also speaking in front of the brāhmaṇas. How to explain Romaharṣaṇa’s case?

Śrī Vaṁśīdhara Śarmā says that Romaharṣaṇa was also born from the fire. Both Sūta Gosvāmī and Romaharṣaṇa got their qualifications to sit on the vyāsāsana simply by the will of the brāhmaṇas, just like the fire-born Dhṛṣṭadyumna (son of Drupada) got his kṣatriya nature by the will of the brāhmaṇas. Śrī Vaṁśīdhara Śarmā says that another reason for giving the vyāsāsana, which is reserved only for brāhmaṇas to Romaharṣaṇa and Sūta Gosvāmī is that in the Vedas, it is said ‘agnir vai brāhmaṇaḥ’ — ‘the fire-god is a brāhmaṇa’, and hence people born from the fire should be considered as good as brāhmaṇas.

By saying all this, Śrī Vaṁśīdhara Śarmā wants to imply that only caste-brāhmaṇas or people born from the fire can occupy the vyāsāsana. If a question is asked as to what will happen if a śūdra-born person occupies this post, Śrī Vaṁśīdhara Śarmā warns them by quoting an unknown Vedic text:

vyāsāsanopaveśāc ca
śūdraś cāṇḍālatāṁ vrajet
viprasyaivādhikāro ‘sti
vyāsāsana-samākrame
dharmāṇāṁ śruti-gītānām
upadeśe tathā dvija

“By occupying the vyāsāsana, a śūdra degrades himself to the status of a cāṇḍāla in his next life. Only brāhmaṇas have the right to sit on the vyāsāsana, and to give lectures on dharma, Vedas etc.”

Śrī Vaṁśīdhara Śarmā says that Śaunaka etc. are intelligent brāhmaṇas and they will not give the vyāsāsana to any low-born, otherwise it will go against the Vedic text which was just quoted. The vyāsāsana is reserved for pure brāhmaṇa born souls viz. Vaiśampāyana, Hārīta, Śāntavrata, Mārkaṇḍeya etc. and not for a low-born. Moreover, Śrī Vaṁśīdhara Śarmā says that it does not sound good to hear that great souls such as Śaunaka heard the topmost instructions regarding spiritual life from a low-born. So, Sūta Gosvāmī was not any low-born ordinary Sūta.

If someone objects by quoting the maxim which says that “Knowledge should be taken from any source, just as a jewel can be picked up even from garbage”, then Śrī Vaṁśīdhara Śarmā replies to this by saying that this quote is valid only for worldly knowledge.

Śrī Vaṁśīdhara Śarmā goes ahead to reinforce his point that Sūta Gosvāmī and Romaharṣaṇa were not low-born by quoting the Śrīmad-bhāgavatam (10.78.32) — ‘yady etad-brahma-hatyāyāḥ’ — ‘The killing of Romaharṣaṇa is brahma-hatyā (killing of a brāhmaṇa)’. Śrī Vaṁśīdhara Śarmā says that this verse proves that Romaharṣaṇa was considered as a brāhmaṇa by the sages and this is the reason why they gave him the vyāsāsana. He goes ahead to say that in some other Purāṇas, it is said ‘varayed brāhmaṇaṁ gurum’ — ‘One should select a brāhmaṇa guru for hearing the Purāṇas’.

If a doubt is raised that in India, there are also caste-based Sūtas who recite the Purāṇas, and for this reason they are also known as Paurāṇikas, then Śrī Vaṁśīdhara Śarmā says that they are called Paurāṇikas not because they have the qualification to recite a Purāṇa. They are called Paurāṇikas because they are able to memorize and recite the history of the lineage of the king who is ruling them.

Finally, if someone quotes the Śrīmad-bhāgavatam (1.4.13) — manye tvāṁ viṣaye vācāṁ snātam anyatra chandasāt — ‘O Sūta! We consider you expert in all subjects except the Vedas’, to say that Sūta Gosvāmī was not a brāhmaṇa because he did not know the Vedas, then Śrī Vaṁśīdhara Śarmā says that the term ‘Sūta’ used for Sūta Gosvāmī is not an indication of his caste. This verse from the Bhāgavatam only means that he did not know “certain” portions. Śrī Vaṁśīdhara Śarmā quotes Śrīmad-bhāgavatam (1.3.40) — purāṇaṁ brahma-sammitam — ‘The Bhāgavatam is Vedic-knowledge that leads to the absolute truth.’ Using this, Śrī Vaṁśīdhara Śarmā says that Sūta Gosvāmī was actually a brāhmaṇa who had Vedic knowledge, and had the qualification to sit on the vyāsāsana and deliver lectures to other brāhmaṇas.

Śrī Vallabhācārya however agrees that Sūta Gosvāmī was born a low-caste. He says that since it would be uncomfortable for Sūta Gosvāmī to stand and deliver a lecture, therefore he was given a seat as an exception.

(Q.9) Is the conclusion given by Śrī Vaṁśīdhara Śarmā acceptable to all?

Ans) Śrī Vaṁśīdhara Śarmā’s commentary is named ‘bhāvārtha-dīpikā-prakāśa’ (the light illuminating the ‘bhāvārtha-dīpikā’ commentary of Śrīla Śrīdhara Svāmīpāda). It is supposed to illuminate the commentary of Śrīla Śrīdhara Svāmīpāda. I personally consider these sections in Śrī Vaṁśīdhara Śarmā’s commentary to be his own digressions. Śrīla Śrīdhara Svāmīpāda was not speaking at all about Sūta Gosvāmī’s caste in this verse but Śrī Vaṁśīdhara Śarmā introduces it in order to make the point that only brāhmaṇas can speak from the vyāsāsana.

In actuality, Śrī Vaṁśīdhara Śarmā is contradicting Śrīla Śrīdhara Svāmīpāda because later in the commentary to Śrīmad-bhāgavatam (1.3.40), Śrīla Śrīdhara Svāmīpāda will say — ‘atrāvarṇikatvāt’ — ‘Sūta Gosvāmī is an avarṇika (outcaste).’ There itself Śrī Vaṁśīdhara Śarmā’s position gets disproved.

Moreover the history which Śrī Vaṁśīdhara Śarmā quoted from the Vāyu-purāṇa about Sūta Gosvāmī’s birth is not about Sūta Gosvāmī’s birth at all. It is about the birth of the Sūta caste. Sūta Gosvāmī is a  specific person born from Romaharṣaṇa Sūta. In the same section of the Vāyu-purāṇa (Chapter 62), it is given that,

tasmin eva mahā-yajñe
jajñe prājño ‘tha māgadhaḥ

“In that very yajña the Māgadha class of singers were also born.”

So, Sūta and Māgadha here are names of castes, not of individuals. The name ‘Sūta’ in Vāyu-purāṇa does not refer to the son of Romaharṣaṇa.

Vaiṣṇava-ācāryas like Śrīla Jīva Gosvāmī have said that each and every one of us have the right to chant the names of the Lord and study the Śrīmad-bhāgavatam. Śrīla Jīva Gosvāmī says in his Tattva-sandarbha (Anuccheda 15) that — ‘tathāpi sūtādīnām adhikāraḥ. sakala-nigama-vallī-sat-phala-śrī-kṛṣṇa-nāmavat’ — ‘In the Purāṇas, lower castes like Sūta etc. also have all rights, just like they have all rights in chanting the names of Lord Krishna, which is the true fruit of all Vedic branches of knowledge.’

Śrīla Baladeva Vidyābhūṣaṇa says in the commentary to Tattva-sandarbha (Anuccheda 15) that — ‘itihāsāder vedatve’pi tatra śūdrādhikāraḥ strī-śūdra-dvija-bandhūnām ity-ādi-vākya-balād’ — ‘Śūdras have rights on the Purāṇas and Itihāsas, although these literatures are considered Vedic. This is because in the Śrīmad-bhāgavatam (1.4.25) itself it has been given that this literature has been composed for them.’

Śrīla Gopāla-bhaṭṭa-gosvāmī gives an extremely mature and balanced viewpoint in his Hari-bhakti-vilāsa (5.453) as follows:

ato niṣedhakaṁ yad yad

vacanaṁ śrūyate sphuṭam

avaiṣṇava-paraṁ tat tad

vijñeyaṁ tattva-darśibhiḥ

 

“Therefore, wherever restrictive statements are to be found in scriptures [regarding śūdras or women], those statements are understood by the learned souls as applicable to non-vaiṣṇavas only.”

Sāragrāhī vaiṣṇavas consider this verse to be the yardstick for determining what is allowed for a śūdra and what is not. Śrīla Sanātana Gosvāmī in his commentary on this verse of the Hari-bhakti-vilāsa goes in great detail to explain the rights of śūdras and ladies who are now initiated as vaiṣṇavas. Since it is too exhaustive, I will not get into it right here, but it is sufficient to say here that the Gauḍīya-vaiṣṇava ācāryas do not agree to the conclusions given by Śrī Vaṁśīdhara Śarmā.

(Q.10) What is the meaning and significance of the term ‘āsīnam’?

Ans) This term is an adjective of the term ‘sūtam’. Śrī Vaṁśīdhara Śarmā says it means ‘sukhopaviṣṭam’ ([Sūta] who was seated happily). Śrī Vijaya-dhvaja-tīrtha says ‘sukhaṁ pīṭhe upaviṣṭam’ ([Sūta] who was happily seated on the seat). Śrī Śukadeva says it means ‘svastham’ ([Sūta] who was comfortably seated).

(Q.11) What is the meaning and significance of the term ‘sat-kṛtam’?

Ans) This term too is an adjective of the term ‘sūtam’. Śrī Vaṁśīdhara Śarmā says ‘tad-yogya-satkāraiḥ pūjitam’ — ‘[Sūta] who was worshipped according to his position.’

Śrī Vīrarāghavācārya and Śrī Vijaya-dhvaja-tīrtha also says the same. Śrī Vallabhācārya says that they offered him respects despite being a low-born because he had immense respect for the Supreme Lord. Śrī Giridhar-lāla says that giving him the vyāsāsana in itself was the expression of offering respect.