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The First Verse of Srimad-bhagavata Maha-Purana [srimadbhagavatamahapuranasya adyah slokah ] By Dr. Rasik Vihari Joshi, M. A., D. Litt.; Reader in Sanskrit, Delhi University, Delhi. / 378-390

[asmin nibandhe lekhaka mahodayena srimadbhagavatapuranasya janma- dyasyetyadiprathamaslokasya vyakhya krta | asyam vyakhyayam slokanta- prayuktasya 'dhomahi ' iti padasya vyakaranavisayakah suksmavicaro'pi krtah | tatra ca chandasatvad gratmanepadam nirvisesanasthale ekatvavivaksayamapi bahuvacanam, 'grahamat ' sabdasyatra aicchikamiti paniniyasutramasritya pratipaditam, samastajivabhiprayena bahuvacanamapyatra sambhavatiti ca niveditam | srikrsna evatra parabrahmatvena grhitah | parabrahmasvarupasya bhagavatah krsnasya satyajnananandasvarupavarnanena svarupalaksanam janmadeh karanataprati- padanena ca tatasthalaksanamityubhayamevatra anvayavyatirekabhyam prasadhitam | gayatryah padanam ca etacchlokasthapadaih saha tulana ca pradarsita | vedanta- sutrasyadyanam pancanam sutranam ca bhavanamasmin sloke samyamapi pradarsitam | ] I propose to give in this article an exposition of the First Verse of the Bhagavata-mahapurana. The following is the text :- janmadyasya yato'nvayaditaratascarthesvabhijnah svarat tene brahma hrda ya adikavaye muhyanti yatsurayah | tejovarimrdam yatha vinimayo yatra trisargo'mrsa dhamna svena sada nirastakuhakam satyam param dhimahi || Bhagavata-mahapurana 1. 1. 1. 'We meditate on that Supreme Reality of the nature of truthfulness from whom the universe is created, in whom it is sustained and into whom it returns, because He is the invariable concomitence in all existing entities and is distinct from all non-existing entities, who is self-conscious and self-effulgent, who revealed the Vedas to Brahma, where even the sages are perplexed, in whom the three-fold creation appears as real,

July, 1964] FIRST VERSE OF BHAGAVATA-MAHAPURANA 379 as the light of sun is mistaken for water, water for earth and earth for water, and who always removes Maya by His own effulgence.' This benedictory verse indicates the homage of the author towards the Absolute Brahman (Srikrsna) recognised as the ultimate reality in this Purana. The verse ends with the words 'we meditate on the supreme reality'. The words 'Para' has been frequently used in the sense of supreme God (Paramesvara)'., The form 'dhimahi' is in optative (linga lakara) from the root Dhai cintayam to meditate. The form is the Vedic one, otherwise it should be 'dhyayema' in first person plural in optative, according to the later grammatical rules. The atmanepada is justified in the Vedic grammar by the aphorism 'vyatyayo bahulam' (P. 3, 1, 85). By the rule 'chandasyubhayat ba' (P. 3, 4, 117), it is sarvadhatuka and ardhadhatuka both. As a result of this the 'sa' of 'siyut' is dropped due to its being sarvadhatuka, while suffix sap is not added because of its being ardhadhatuka. The samprasarana is done by the rule of bahulaka and the vowel is long by the apporism 'Halah' (P. 6, 4, 2). The plural of 'dhimahi' could be justified by 'asmado dvayosca' (P. 1; 2, 59). According to this rule the plural is optional... The only exception to this rule is in case there is a visesana. 'Savisesanasya pratisedhah', (Vartika 721). Example 'Paturaham bravimi'. In the present example there is no visesana of dhimahi. Subsequently the plural form is justified. The plural form dhimahi includes the author and all the disciples. It is true that by the aphorism 'asmado dvayosca', (P. 1, 2, 59), the word 'asmat' could be used in plural when there was no visesana but laksana in the singular sense would be unavoidable. This fact opens two difficulties. 1. In case the sakyartha of the word 'asmat' (without a visesana) is possible in plural, the laksana cannot be 1. Param Paramesvaram Tamisvaranam paramam mahesvaram, tam devatanam paramam ca daivatam Patim patinam paramam purastat, vidama devam bhuvanes amidyam // Svetasvatara-Upanisad, 6. 7.

380 justified. (sati puranam - PURANA [Vol. VI., No. 2 sakyarthasambhave laksanagrahasya sastranabhimatatvat). 2. W hen sakyartha of the word 'asmat' (without a visesana) is possible in singular, the plural form will be simply considered as an 'aupacarika' use. On the other hand when the plural includes the author and the disciples, there is no difficulty because sakyartha is clearly possible in plural.' Gopala Bhatta Gosvami, however, interprets the subject of 'dhimahi' as all the beings (samastajivabhiprayena bahutvam)." In the Vedanta philosophy the definition (laksana) has been explained as (a) The Svarupa laksana (which points out the essential characteristics), (b) The Tatastha laksana (which points out collateral characteristics). The Svarupa laksana is that which has all the special characteristics of the object to be defined and at the same time which distinguishes other objects. Or, the svarupa laksana is that which is present in the form of the object to be defined and which defines the object by itaravyavrtti i.e. excluding other objects. For instance the cow is defined as having 'sasna' and Srnga'. The sasna being present in the form of the cow, excludes the buffaloes. In Tatastha laksana the characteristics do not, as a matter of fact, pertain to the defined but at the same time exclude other objects simply with the help of an epithet." Or, the object, with- 1. Srimadbbagavatam, I, I, I, Dipani, ed. Brahmacari Nityasvarupa, Vrindavana, samvat 1964, p. 3-4. 2. Srimadbhagvatam III., Bhagavatavyakhyalesa, Mahamahopadhyaya Gopalabhatta Goswami. 3. Svasampattisamarpakatve sati itaravyavartakatvam svarupam. Srimadbhagavatam, 1, 1, 1, Dipani, ed. Brahmacari Nityasvarupa, P. 4. 4. Svasvarupantargatam sat itaravyavrttataya laksyam bodhayati tat svarupam. ibid p. 4 5. Svarupapravistattve sati visesanantaram sansucya itaravyavartakattvam tatastham. ibid. p., 4,

July, 1964] FIRST VERSE OF BHAGAVATA-MAHAPURANA out permanently pertaining to the other objects from the laksya.' 381 object to be defined, excludes For instance, 'Kaka visistam Devadattagrham', the house of Devadatta is that where there is Or, the cow is that who has a golden ornament. Both these kinds of laksana have been given in the present verse of the Bhagavata-mahapurana in connection with the absolute supreme Brahman (the ultimate reality i. e. Srikrsna according to the philosophy of Krsnaism). The svarupa laksana is because the definition of Brahman includes three Characteristics:- (1) eternal (2) cognition (3) bliss These three constitute the form of supreme Brahman, and at the same time distinguish Brahman from the Jada, Duhkha and Prapanca. The svarupa laksana is referred to in the word 'satyam' i. e. who is of the nature of truthfulness. It is so because the creation of all the three qualities (Sattva, Rajas, Tamas), senses and matter is real in him. (amrsa or satya). On account of the nature of truthfulness of the supreme Brahman, the unreal creation also appears as real. It is explained by the illustration of a drstanta i. e. 'Tejovarimrdam yatha vinimayah'. Vinimaya means vyatyasa. Vyatyasa means inter-change or misapprehension of an object on the other. For example, the doubt of water on sand or fire. The text could also be explained in the sense of Mrsa. In that case to establish the reality of the supreme God, every thing except the supreme god has been considered as unreal. Mrsa means mithya. Trisarga means three kinds of creation :- (1) The sattvasarga. The Sattva creation includes the five jnanendriya, antahkaranacatustaya and the respective dieties presiding over them. 1. Yavat laksyakalam anavasthitattvena svarupantargatam sat yat laksyam itaravyavrttam bodhayati tat tatasthalaksanam. ibid. p. 4. 2. Satyam jnanamanandasca paramesvarasvarupa meva sat asatjadaduhkhaprapancavyavrttataya svarupalaksanam. 16 Srimadbhagavatam, 1,1,1, Dipani, ed. Brahmacari Nityasvarupa, p. 4.

382 puranam - PURANA (2) The Rajahsarga. karmendriya and five prana. [Vol. VI., No. 2 The creation includes the five (3) The Tamahsarga. The Tamas creation includes the pancabhuta, i. e. earth, water, fire, air, ether. In some The supreme God has himself destroyed all deceitfulness (Maya) by his own effulgence (nirasta kuhakam). recentions we find the word 'kapatam' in place of 'kuhakam'. Kapata means that ignorance which covers the bliss of the realisation of the supreme Brahman¹. The Tatastha laksana of the supreme God is explained by the words 'Janmadyasya yatah'. The supreme is represented as the cause of creation, sublimation and destruction of the universe, This characteristic is absent at the time of deluge. The word 'Janmadi' is in singular number and neuter gender. The compound between the words janman and adi is possible in two ways. First, when we have Tadgunasamvijnanabahuvrihi. In this case the noun has direct connection with visesya and implies the words compounded (visesana), for example lambakarnamanaya'. Here the bringing of man includes the bringing of ears also. Since we accept this kind of compound, it also includes in its meaning the sense of janma. Thus the meaning will be "whose birth is first (Janma utpattir adir yasya). Secondly when we accept the atadgunasamvijnanabahuvrihi. In this case there is no direct connection between the compound and the compounded. For instance 'drstasagaramanaya'. Here the bringing of the man does not imply the bringing of the ocean. Hence the interpretation is-Janma etc. i.e. the creation, sublimation and destruction. The word 'yatah' has also a special significance. As an indeclinable it indicates the imperishable nature of the supreme God, the cause of the universe. As a form with the suffix 'tasil', it declares that the supreme God is the Nimitta karana as well as 1. Kam Brahmanandam Patati acchadayati iti Kapatam.

July, 1964] FIRST VERSE OF BHAGAVATA-MAHAPURANA 383 the upadana karana of the universe. This is done by the 'hetu' 'anvaya'. Now the text can be explained in the following way :- "We meditate on the Supreme God, the cause of the creation, sublimation and destruction of the universe." This interpretation is based on the rule of 'anvaya' and vyatireka'. Anvaya means 'in the presence of one, the presence of the other". Example, by the presence of smoke the presence of fire is established. Or, in the presence of clay and kulala, there is a possibility for the creation of a jar. Vyatireka means 'in the absence of one, the absence of the other." Example, by the absence of fire, the absence of smoke is established. Or, in the absence of clay and kulala, and in the absence of a fine thread, there is no possibility for the creation of a jar. According to the rule of 'anvaya' and 'vyatireka' the clay is the cause and the jar is the effect. The theory may be, thus further elaborated. Even after the destruction of the effect the cause does not destroy. We can conclude that the cause is permanent and the effect is temporary. For instance Gold, the cause of ornament, is permanently present in the golden ornament as completely identified with the ornament itself, while the ornament, the effect of the gold, is absent in shape, name and form in gold before the creation. Likewise, the supreme Brahman (the cause), is present in the universe (the effect) in the form of the various worldly objects i.e. the jar, the cloth etc., while the worldly objects are absent before the creation It leads us to one more difficulty. The supreme Brahman is recognised as the upadana karana as well as the nimitta karana 1. Yat sattve yat sattvam anvayah, Nyayakosa, ed. Abhyankar Vasudeva Shastri, Poona, 1924, p. 46. 2. Yadabhave yadabhavo vyatirekah. Ibid. p. 817.

384 puranam - PURANA [Vol. VI., No. 2 of the universe in the vedanta system of Indian philosophy." According to the theory of anvaya-vyatireka, the permanent nature (anuvrtti) is only possible in connection with the upadana karana. It is impossible so far as the nimitta karana is concerned. The nimitta may disappear immediately after the creation. It is admitted that the clay (upadana-karana) exists after the destruction of the jar (the effect), but the existence of kulala (the nimitta karana) is not at all certain. At the same time, according to the theory of cause and effect (karyakarana) the anvaya and vyatireka cannot prove the supreme Brahman as the nimitta karana (kartr) of the universe. It can obviously denote the supreme Brahman as the Upadana-karana only. The above criticism is refuted by the reasoning that the anvayavyapti is always hetupurahsara and the vyatirekavyapti is always sadhyapurahsara, Now the form of vyapti will be as follows:- 1 "Idam Brahmandam janmadimat savayavatvat, yatra yatra savayavatvam tatra tatra janmadimatvam yatha ghatapatam, yatra yatra janmadimatvabhavah tatra tatra savayavatvabhavah, yatha Atman, tatha prthivyadijagatah savayavatvat janmadimatvam" This form of anvyavyapti and vyatirekavyapti in the inference distinctly proves that the creation of the universe is the effect of the Supreme Brahman. The causality of both the kinds is further supported by the authority of the taittiriya sruti, anuvaka 1st, caramavalli. "yato va imani bhutani jayante, yena jatani jivanti, yat pratyabhivisanti". The text of the sruti is explained as such :-yatah means from the Supreme Brahman who is the upadana and nimitta of the 1. upadanatvam mayavadimate jagadadhisthanatvam, yatha brahmano jagadupadanatvam / Nyayakosa, ed. Abhyankar Vasudeva Shastri, Poona, 1924, p. 175.

July, 1964] FIRST VERSE OF BHAGAVATA MAHAPURANA 385 universe, the elements akasa etc. are created, protected and identified with the cause when destructed. It is note-worthy in this connection that according to the vedanta system when the anvayavyapti is included and the vyatirekavyapti is excluded in the form of inference, the vyatireka means 'arthapatti'. An objection may, however, be raised against this outlook by the follower of the Sankhya system. According to this system, the supreme Brahman cannot be accepted as the upadanakarana of the universe because only a conscious being (cetana) could be the upadana cause. For instance in the case of a jar, clay (the unconscious entity or acetana) is the upadana karana and not the kulala who is the conscious one (cetana). Similarly in the present context Pradhana or Prakrti, constituted by the three qualities i. e. Sattva, Rajas and Tamas could be declared as the upadanakarana of the universe which is of the nature of happiness, misery and attachment. According to the Sankhya theory, Pradhana is transformed as the universe simply in the presence or contact of Purusa, and the necessity of Isvara as an independent creator is not required. The supporters of this point of view cite the testimony of the following Sruti :- "Tasmat yatah Pradhanat bhutani jayante, Pradhanameva Atmanam Jagadakarena kurute. The objection of the followers of the Sankhya system is easily refuted by the word 'abhijna' in the present text, abhijna means sarvajna or omniscient. Pradhana is not an omniscient. On the other hand, the Aitareya Upanisad states "sa sarvajnah svabhavyad Atma ekah san aiksata", Aitareya upanisad 1. 1. It is obvious by this authority that the Supreme God is an Abhijna or omniscient. Not only that much, it is also admitted in the upanisadic tradition that though the Supreme God has neither hands nor feet yet he is capable to hold and to run,' and that he created these worlds.* It is obvious by these evidences that the cause of the universe is a conscious being and is unlike Pradhana of Sankhya, 1. Apanipado javano grahita, Svetasvatara-upanisad, 3, 19. 2. Sa iman lokan asrjata, Aitareya-Upanisad, 1, 2.

386 puranam - PURANA [Vol. VI., No. 2 who is incapable to see and listen to. Consequently, the rule regarding the basic nature of the upadanakarana as an inanimate object is true so far as the arambhavada of the Mimamsa school is concerned, but it does not apply to the vivartavada of the Vedanta school, where the imposition (adhyasa) of an animate (snake etc.) is accepted on the inanimate (rope etc.)¹ Thus the Supreme God is the upadanakarana of the universe and at the same time different from the universe so far as the consciousness is concerned. The present verse of the Bhagavata-mahapurana distinctly declares that the Supreme Brahman (Absolute Srikrsna) is neither Pradhana of the Sankhya system because the former is Abhijna (omniscient) and the latter is inanimate, nor Jiva because the supreme one is represented as 'svarat" (which illumines by itself). The Supreme Brahman is also not Hiranyagarbha Prajapati who is the first born one because this very Supreme Brahman has revealed the knowledge of the vedas to the first poet i.e. Brahma.4 As a matter of fact, the study of the vedas by Brahma from any other person is perfectly unknown to Sanskrit tradition. Hence the first verse of the Bhagavatapurana clearly indicates that the knowledge was mentally imparted (hrda tene). Finally the statement 'muhyanti yat surayah' denotes that even Brahma, the first teacher of the Vedas had illusion and doubt regarding the vedic interpretation. The knowledge of Brahma was a derivative one and depended on the knowledge of some body else (paradhinajnanata) due to 'suptapratibuddhanyaya'. In this way only the Supreme Brahman (Absolute Srikrsna) could be the cause of the universe who is accepted as 'svatah jnanavan'. The knowledge of individual soul is limited 1. Brahma-Sutra, II, 1, 4. 2. Svenaiva rajate, iti svarat. Srimadbhagavatam., I, I, I, sararthadarsini, ed. Brahmacari Nityasvarupa, p. 3. Hiranyagarbhah 4. samavartatagre Rgveda, X, 121, 1. 16. bhutasya jatah patireka asit. a. tene Brahma hrda ya adikavaye, Bhagavatapurana, 1, 1, 1. b. yo Brahmanam vidadhati purvam, yo vai vedamsca prahinoti tasmai, Svetasvatara-upanisad, VI, 18.

July, 1964] FIRST VERSE OF BHAGAVATA-MAHAPURANA 387 being covered by the layers of ignorance, hence only the Supreme Brahman, full of self-illumined knowledge (svatah siddhajnanavan) is the object of meditation. Such a God is undoubtedly omniscient, omnipresent and omnipotent. two. An allusion to the Gayatri incantation has also been made in this verse. The similarity is quite clear in the meaning of the "We meditate upon the self-effulgent lustre (Absolute), which is the most powerful one'. The six principal parts of the Gayatri incantation are compared Gayatri incantation 1. Savituh: The word Savitr is derived from the root sun Praniprasave. 'Sute iti Savita' The creation begins from the God Savitr. 2. Varenyam: The formost or supreme to all lustres. 3. Bhargah: It is derived from the root Bhraj to shine. The lustre is real. 4. Devasya: who illumines. ',Divyati iti Devah'. 5. Dhimahi We meditate upon. 6. Dhiyo yo nah pracodayat: which may inspire our intellect. below. Bhagavata, First Verse Similar idea is contained in the statement "Janmadyasya yatah" in the sense of creation. The creation begins from the Supreme Brahman (Absolute Srikrsna). Param: The foremost or supreme one. Satyam: The truthfulness, Brahman is real. Svarat: which illumines by itself "svena rajate iti". Dhimahi: We meditate upon. Tene Brahma hrda ya adikavaye who revealed the vedas to Brahma. The Gayatri incantation begins with 'Om' and is followed. by the three mahavyahrtis i. e. Bhuh, Bhuvah, Svah. mystical syllable Om' is constituted by three letters. (a) First letter 'a' standing for Aja, Brahma (b) Second letter 'u' stands for Upendra, Visnu. (c) Third letter 'm' stande for Mahesvara. The 1. Tasya bhasa sarvamidam vibhati.-Svetasvatara-Upanisad, VI, 14. 2. Srimadbhagavatam, I, I, I. (Tatvasara of Radhamohan Tarkavacaspati) ed. Brahmacari Nityasvarupa, p. 34-35.

388 puranam - PURANA [Vol. VI., No. 2 The meaning of all the three letters i. e. Om, the beginning of Gayatri, is traced in the statement Janmadyasya yatah' The word 'Janma', representing the creation, stands for 'a' or Aja Brahma i. e. Hiranyagarbha Brahma. The word 'Adi' in Janmadi includes sublimation and destruction. These are functions of Visnu and Mahesa. The three mahavyahrtis are the object of creation in the sense of Bhagavata verse. The word 'Tat' means the well-known, established by the scriptures, or which cannot be defined. The Brahman is also anirvacaniya. The First Verse of the Bhagavatamahapurana also includes the idea of the following five Vedantasutras of Badarayana :- 1. Athato Brahmajijnasa, Brahmasutra, 1, 1, 1. Then, therefore, an enquiry into Brahman. 2. Janmadyasya yatah, Brahmasutra, 1, 1, 2. (Brahma is that). From whom arises the origin and rest of (world). 3. Sastrayonitvat, Brahmasutra, 1, 1, 3. Because Brahman has scripture for his source. 4. Tattu samanvayat, Brahmsutra, 1, 1, 4. But that follows from the concordance. (The Brahman has scripture as his sole proof). 5. Iksaternasabdam, Brahmasutra, 1, 1, 5. creator) sees, (Pradhana is) not universe) it is not scriptural. Because (the (the cause of the The sense of all these five above-mentioned Brahmasutras is distinctly visualised below:- 1. Brahmasutra, 1, 1, 1. a. Brahma i. Supreme being free from all limitations (upaBhagavata, First Verse or Param: foremost chief supreme being i e. Absolute Ultimate Reality as soul of all dhi) and imper- the beings yet being above all. fections i. e. Ultimate Reality, the lord of all. 1. G. N. Mallik, The Philosophy of Vaisnava Religion, Vol. I. p. 37

July, 1964] FIRST VERSE OF BHAGAVATA-MAHAPURANA 389. ii. Unlimited by time, space and object. iii. Sajatiya vijatiya svagatabhedasunya. iv. Aprakrtagunavisista. b. jijnasa : desire to know the Ultimate Reality. The knowledge of Brahman is desired. c. athatah: after the Purvamimamsa system (Karmakanda or ritual) which is limited, not permanent and not free; one makes an enquiry into Uttaramimamsa system (jnanakanda or vedanta) which is unlimited, permanent and free. Brahman is to be known after the Purvamimamsa or vedic dhimahi dhyai to meditate. Srikrsna, the Absolute is the object of meditation. dhamna, kapatam, satyam': After the destruction of darkness, illusion and ignorance by the lustre, one makes an equiry about Brahman of the nature of truthfulness: The Maya is destroyed by his own power. rituals. The comparison clearly denotes the svarupalaksana of Brahman by the words satyam and param. 2. Brahmasutra 1, 1, 2. a. Janmadyasya yatah The supreme Brahman, the Absolute is more powerful from which proceed the creation, sublimation and reabsorption of the Universe. Bhagavata First Varse Janmadyasya yatah: As effect and the material cause of the universe. universe. The Absolute Srikrsna creates, sublimates and reabsorbs. 1. Op. cit. Satyam jnanamanantam Brahma, Taittiriya-Upanisad, II, 1, 1. 17

390 puranam - PURANA [Vol. VI., No. 2 The tatasthalaksana of Brahman is clearly mentioned here. 3. Brahmsutra 1, 1, 3. Bhagavata, First Verse Sastram vedah, tasya yonih tene-adikavaye: who revealed karanam, tadrupatvat: Brahman is known is known only through scriptures. Intellect is based on reasoning and argument; one argument can be nullified by another stronger one. Subsequently, the supreme Brahman is the revealer of the scriptures. 4. Brahmasutra 1, 1, 4. The sutra declares that the authority of the scriptures is established by samanvaya, meaning direct and indirect i.e. all the scriptures directly and indirectly establish the supreme Brahman as the highest one. 5. Brahmasutra 1, 1, 5. Iksa means to think or to see. The thinking or seeing is only possible by a con scious being, and not by Pradhana, the intelligent substance. the knowledge of the vedas to Brahma.' Bhagavata, First Verse The sense of this sutra is explained in the theory of anvaya and vyatireka. Bhagavata, First Verse The complete idea of the sutra is present in the world abhijna of the Bhagavata text. 1. Tarkapratisthanat, Brahmasutra, 2, 11. 2. Op. cit. Yo Vai Vedan Vidadhati purvam, Yo Vai Vedamsca prahinoti tasmai. Svetasvatara-Upanisad, VI, 18,