Srimad Bhagavatam - A Symphony of Commentaries on the Tenth Canto (Volume One, Chapters 1-3)

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The Bhagavatam Purana is the foremost Vedic scripture , and the tenth canto en compasses the highest sweetness and the topmost philosophy. The bhagavatam thus effuses the very nature of Sri Krsna . The four Vaisnava traditions are represented here by the commentaries of Madhavacarya and others. The syntactical connection of each verse is shown, along with the name of the meter. The sequence of Krsna’s pastimes in vraja is given in the introduction, and so are the Acharyas’ invocatory verses. The Magic of krsna’s flute spaked a symphony of commentaries on His pastimes. This symphony resonates with the rasikas.

The Renditions of the commentaries on the Tenth canto of Bagavatam are a product of Gopiparanadhana Prabhu’s defunct Sanskrit schools in Goverdhana. Matsya Avatara Dasa, the Sanskrit master, edited the commentaries of sri dhara swami , Visvanatha Cakravarti , Sanatana Gosvami, Vishvanatha cakravarti , Sanatan a Gosvami, Jiva Gosvami , Baladeva Vidyabhusana, Vallabhacharya, and others.

O nectar churned from the ocean of all the scriptures! O unique, preeminent fruit of the Vedas! O you who are richly endowed with the jewels of all philosophical conclusions! O sole bestower of vision to everyone!

O life force of all the topmost Vaisnavasl O Srimad Bhagavat- am! O Almighty! O sun arisen to dispel the darkness of the Age of Kali! O You who caused many to return to Sri Krsna!

Reciting you gives the highest bliss: Your syllables rain pure love. You should always be served by everyone. I offer obeisances to you, Sri Krsna.

O my foremost friend, my companion, my teacher, my great wealth, my deliverer, my good fortune, my bliss! I offer my respects to you.

O giver of saintliness to un saintly people! O uplifter of very lowly persons! Ah, don't ever leave me, and kindly manifest as pure love in my heart and throat.

In the name Srimad Bhagavatam, the term bhagavatam is derived as: bhagavatopajiuuam, "first imparted (upajizatam) by the Lord (bhagavata)." The suffix is applied after the word bhagavat by the rule: upajinate, "[A suffix is applied after a word in the third case in construction] in the sense of "first imparted" (Astadhyayi 4.3.115). At first the Lord spoke seven verses to Brahma in the latter's trance (Bhagavatam 2.9.31-37). The catuh-sloki is within those verses.

However, the word bhagavata in the sense of "devotee of the Lord" is formed by applying that suffix by the rule bhaktih. (Astadhyayi 4.3.95) Hari-namdmrta-vyakarana 1160)

The invocatory verses of Sridhara Svami and of other acaryas at the outset of their commentaries on the Tenth Canto are shown in an upcoming section. The details about those commentators are stated below. The sequence of the commentaries is the same in the translation. The four disciplic successions of the Vaisnava tradition are honoured?

Sridhara Svami (12th century CE) wrote Bhavartha-dipika. He is in Visnusvami's line: The presiding deity is Rudra, yet Sridhara Svami prays to Nrsimhadeva. The meaning of Bhavartha-dipika is: "It illuminates the meanings of bhava" (or a lamp for the goal of bhava). Sridhara Svami explains the term bhava as bhakti (Bhavartha-dipika 1.5.12; 3.29.8; 10.23.42) and as prema Bhavartha- dipika 10.10.42). In Vedanta philosophy, scriptural authority is foremost. Srimad Bhagavatam is the topmost scripture, and Sri Caitanya Mahaprabhu declared that Sridhara Svami is the authoritative commentator on Bhdgavatam:

"With a wry smile, the Lord said: "Whoever disregards the svami (husband; or Sridhara Svami) is to be counted among the prostitutes." Mahaprabhu held silence. Everyone felt content by hearing this statement." (Cauanya-caritamrta 3.7.115-116)

Lord Caitanya also told Vallabhacarya: sridhara-svami-prasade 'bhagavata' jani, jagad-guru sridhara-svami 'guru' kari' mani. sridhara- upare garve ye kichu likhibe 'artha-vyasta' likhana sei, lake na manibe. sridharer anugata ye kare likhana saba loka rruinya kari' karibe grahana.

"I understand Bhagavatam by the grace of Sridhara Svami. I consider that he, the spiritual master of the universe, is a guru. Whatever you write beyond Sridhara out of pride would be contrary to the real meaning. People would not pay attention to it. One who writes following Sridhara's statements will be respected by and accepted by everyone." (Caitanya-caritamrta 3.7.133-135)

Visvanatha Cakravarti Thakura (c. 1630-1725 CE) wrote Sarartha-darsini. It is the commentary that illustrates (darsina the meanings (artha) of the essence (sara). He takes the essence of other commentaries and reiterates those ideas clearly and strikingly. He often copies Bhavartha-dipika. Sometimes he acknowledgesit. Similarly, on occasion he admits he takes an idea from the Tosanis. Visvanatha Cakravarti has an awesome writing style, and his own ideas are astonishingly witty. His commentary is the cream of the crop, therefore it deserves to be placed immediately after B ha vartha -dipika.

Sanatana Gosvami (1482-1564 CE) wrote Brhad-vaisnava- tosani (the big Vaisnava-tosaniy; a commentary exclusively on the Tenth Canto. In the tradition, Sanatana Gosvami's Vaisnava-tosani was renamed Brhad-vaisnava-tosani after Jiva Gosvami edited it to make his own version. According to Purl Dasa, the real name of Sanataria Gosvami's commentary is Vaisnava-tosani sri-dasama-tip- pani, "the glosses on the Tenth Canto that delight the Vaisnavas." The word tippani, also written tippani, signifies 'gloss' (a word given as a synonym of a terse term), 'notes', 'comment', and 'gloss on a gloss', as if the commentator were giving a tip on an inner meaning: Often Sanataria Gosvami follows in the wake of Sridhara Svami's explanations before giving further interpretations.

Sanatana Gosvami, the most humble paramahamsa, seeks to wring out every verse to the last drop. His humility even makes stones melt. Visvanatha Cakravarti helps one climb the bhakti ladder, and Sanataria Gosvami makes one reach the top. Reading Brhad-vaisnava-tosani is the best assurance of opening up the gates to prema-bhakti. Sanatana Gosvami's writing style is particular: It is the medium through which his krsna-prema is conveyed to the readers.