|| 1.1.1 ||
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 ||
śrīdhara swami :
vāgīśā yasya
vadane lakṣmīr yasya ca vakṣasi |
yasyāste hṛdaye
saṁvittaṁ nṛsiṁhaṁ bhaje ||1||
viśva-sarga-visargādi-nava-lakṣaṇa-lakṣitam
|
śrī-kṛṣṇākhyaṁ paraṁ
dhāma jagad-dhāma nanāma tat ||2||
mādhavomā-dhavāv
īśau sarva-siddhi-vidhāyinau |
vande parasparātmānau
paraspara-nuti-priyau ||3||
saṁpradāyānurodhena
paurvāparyānusārataḥ |
śrī-bhāgavata-bhāvārtha-dīpikeyaṁ
pratanyate ||4||
kvāhaṁ manda-matiḥ
kvedaṁ manthanaṁ kṣīra-vāridheḥ |
kiṁ tatra paramāṇur
vai yatra majjati mandaraḥ ||5||
mūkaṁ karoti vācālaṁ
paṅguṁ laṅghayate girim |
yat-kṛpā tam ahaṁ
vande paramānanda-mādhavam ||6||
śrī-bhāgavatābhidhaḥ
sura-tarus tārāṅkuraḥ sajjaniḥ
skandhair dvādaśabhis
tataḥ pravilasad bhaktyālavālodayaḥ |
dvātriṁśat tri-śataṁ
ca yasya vilasac chākhāḥ sahasrāny
alaṁ parṇāny
aṣṭa-daśeṣṭado’tisulabho varvarti sarvopari ||7||
atha nānā-purāṇa-śāstra-prabandhaiś citta-prasattim alabhamānas
tatra tatrāparituṣyan nāradopadeśataḥ śrīmad-bhagavad-guṇānuvarṇana-pradhānaṁ
bhāgavata-śāstraṁ prāripsur vedavyāsas tat-pratyūha-nivṛtty-ādi-siddhaye
tat-pratipādya-para-devatānusmaraṇa-lakṣaṇaṁ maṅgalam ācarati—janmādy asya iti | paraṁ parameśvaraṁ dhīmahi
| dhyāyater liṅi chāndasam, dhyāyemety arthaḥ | bahu-vacanaṁ śiṣyābhiprāyam |
tam eva svarūpa-taṭastha-lakṣaṇābhyām upalakṣayati |
tatra svarūpa-lakṣaṇaṁ—satyam iti |
satyatve hetuḥ—yatra yasmin brahmaṇi
trayāṇāṁ māyā-guṇānāṁ
tamo-rajaḥ-sattvānāṁ sargo
bhūtendriya-devatā-rūpo’mṛṣā satyaḥ
| yat-satyatayā mithyā-sargo’pi satyavat pratīyate, taṁ paraṁ satyam ity arthaḥ |
atra dṛṣṭāntaḥ—tejo-vāri-mṛdāṁ
yathā vinimaya iti | vinimayo
vyatyayo’nyasminn anyāvabhāsaḥ | sa yathā’dhiṣṭhāna-sattayā sadvat pratīyata
ity arthaḥ | tatra tejasi vāri-buddhir marīci-toye prasiddhā | mṛdi kācādau vāri-buddhir, vāriṇi ca
kācādi-buddhir ity-ādi yathā-yatham ūhyam | yad vā, tasyaiva paramārtha-satyatva-pratipādanāya
tad itarasya mithyātvam uktam | yatra mṛṣaivāyaṁ tri-sargo na vastutaḥ sann iti
| yatrety anena pratītam upādhi-saṁbandhaṁ vārayati | svenaiva dhāmnā mahasā nirastaṁ
kuhakaṁ kapaṭaṁ māyā-lakṣaṇaṁ yasmiṁs tam |
taṭastha-lakṣaṇam āha—janmādīti | asya viśvasya
janma-sthiti-bhaṅgā yato bhavanti, taṁ dhīmahīti | tatra hetuḥ—anvayād itarataś ca artheṣv
ākāśādi-kāryeṣu parameśvarasya sad-rūpeṇānvayād akāryebhyaś ca kha-puṣpādibhyas
tad-vyatirekāt |
yad vā, anvaya-śabdenānuvṛttiḥ | itara-śabdena
vyāvṛttiḥ | anuvṛttatvāt sad-rūpaṁ brahma kāraṇaṁ mṛt-suvarṇādivat |
vyāvṛttatvād viśvaṁ kāryaṁ ghaṭa-kuṇḍalādivad ity arthaḥ |
yad vā, sāvayavatvād anvaya-vyatirekābhyāṁ yad asya
janmādi, tad yato bhavatīti saṁbandhaḥ | tathā ca śrutiḥ—yato vā imāni bhūtāni jāyante | yena jātāni jīvanti | yat
prayanty abhisaṁviśanti [tai.u. 3.1.1] ity
ādyā | smṛtiś ca—
yataḥ sarvāṇi
bhūtāni bhavanty ādi-yugāgame |
yasmiṁś ca pralayaṁ yānti punar eva yuga-kṣaye || ity ādyā |
yasmiṁś ca pralayaṁ yānti punar eva yuga-kṣaye || ity ādyā |
tarhi kiṁ pradhānaṁ jagat-kāraṇatvād dhyeyam abhipretaṁ
? nety āha—abhijño yas tam | sa īkṣata lokān nu sṛjā iti | sa imāṁl lokān asṛjata
iti śruteḥ, īkṣater nāśabdam iti nyāyāc ca |
tarhi kiṁ jīvo dhyeyaḥ syāt ? nety āha—svarāṭ svenaiva rājate yas tam | svataḥ-siddha-jñānam
ity arthaḥ |
tarhi kiṁ brahmā dhyeyaḥ, hiraṇyagarbhaḥ
samavartatāgre bhūtasya jātaḥ patir eka āsīt iti śruteḥ ? nety āha—tena
iti | ādi-kavaye brahmaṇe’pi brahma cedaṁ yas tene prakāśitavān |
yo brahmāṇaṁ
vidadhāti pūrvaṁ
yo vai vedāṁś ca
prahiṇoti tasmai |
taṁ ha devam ātma-buddhi-prakāśaṁ
taṁ ha devam ātma-buddhi-prakāśaṁ
mumukṣur
vai śaraṇam ahaṁ prapadye || [śve.u. 6.18]
iti śruteḥ | nanu brahmaṇo anyato vedādhyayanam aprasiddham
| satyam, tat tu hṛdā manasaiva tene vistṛtavān | anena buddhi-vṛtti-pravartakatvena
gāyātry-artho darśitaḥ | vakṣyati hi—
pracoditā yena
purā sarasvatī
vitanvatā’jasya
satīṁ smṛtiṁ hṛdi |
sva-lakṣaṇā prādur ābhūt kilāsyataḥ
sva-lakṣaṇā prādur ābhūt kilāsyataḥ
sa me ṛṣīṇām ṛṣabhaḥ
prasīdatām || iti |
nanu brahmā svayam eva supta-pratibuddha-nyāyena
upalabhatāṁ nety āha | yasmin brahmaṇi sūrayo muhyantīti | tasmād brahmaṇo’pi
parādhīna-jñānatvāt svataḥ-siddha-jñānaḥ parameśvara eva jagat-kāraṇam | ata
eva satyo’sataḥ sattā-pradatvāc ca paramārtha-satyaḥ sarva-jñātvena ca
nirasta-kuhakas tam | dhīmahīti gāyatryā prārambheṇa ca
gāyatry-ākhya-brahma-vidyā-rūpam etat purāṇam iti darśitam | yathoktaṁ matsya-purāṇe—
yatrādhikṛtya
gāyatrīṁ varṇyate dharma-vistaraḥ |
vṛtrāsura-vadhopetaṁ tad bhāgavatm iṣyate ||
likhitvā tac ca yo dadyād dhema-siṁha-samanvitam |
prauṣṭha-padyāṁ paurṇamāsyāṁ sa yāti paramaṁ padam ||
aṣṭādaśa-sahasrāṇi purāṇaṁ prakīrtitam || [53.20-22]
vṛtrāsura-vadhopetaṁ tad bhāgavatm iṣyate ||
likhitvā tac ca yo dadyād dhema-siṁha-samanvitam |
prauṣṭha-padyāṁ paurṇamāsyāṁ sa yāti paramaṁ padam ||
aṣṭādaśa-sahasrāṇi purāṇaṁ prakīrtitam || [53.20-22]
purāṇāntare ca—
grantho’ṣṭādaśa-sāhasro
dvādaśa-skandha-saṁmitaḥ |
hayagrīva-brahma-vidyā yatra vṛtra-vadhas tathā |
gāyatryā ca samārambhas tad vai bhāgavataṁ viduḥ ||
hayagrīva-brahma-vidyā yatra vṛtra-vadhas tathā |
gāyatryā ca samārambhas tad vai bhāgavataṁ viduḥ ||
padma-purāṇe’mbarīṣaṁ prati gautamoktiḥ—
ambarīṣa
śuka-proktaṁ nityaṁ bhāgavataṁ śṛṇu |
paṭhasva sva-mukhenāpi yadīcchasi bhava-kṣayam || iti |
paṭhasva sva-mukhenāpi yadīcchasi bhava-kṣayam || iti |
ata eva bhāgavataṁ nāmānyad ity
api na śaṅkanīyam |
Translation:- I worship the lord nṛsiṃhadeva in whose mouth bāgīśā or devi sarasvatī resides, in whose chest devi lakṣmī resides and in whose heart knowledge resides (1)
I offer my obessience to lord śrīkṛṣṇa, who is the shelter of the universe, who is the ultimate goal of life, summum bonum, and indicated by the nine characteristics that is creation, secondary creation, etc. (2)
I worship both mādhaba and umādhaba, who are the controller of the universe, and giver of all types of siddhi, they are the soul of each other and they loves to offer obessience to each other (3)
By the request of sampradāya় and following the realization of previous acharyas now I am writting the bhābārtha dīpikā commentaries of śrīmadabhāgabatama.(4)
śrīmadabhāgabatama is like the ocean of milk, and I am mandabuddhi in the ocean of milk even the mandāra hill immersed so how it is impossible for me to churn this ocean of milk with my tiny intelligence,(5)
I worship my guru paramananda and lord mādhaba by their mercy even a dumb can be talkative and a lame can cross a hill (6)
Though Vyāsadeva compiled many purāṇa scriptures but he himself not attained sattisfaction in mind. So Narad ji instructed dissatisfied Vyāsadeva to compile the bhāgabatama which elaborates the qualities of supreme personality of godhead. So to remove any obstacles and to remember the supreme personality of godhead who is the ultimate subject matter of this scripture auspicious invocations are done janmādyasya...
parama means supreme personality of godhead. dhīmahi means meditate. So meditate on the supreme personality of godhead. dhyai is the verbe root means thinking in the liṅa lakāra it produces dhīmahi. It means bayaṃ dhyāyaema = we all meditate. Pleural is used to indicate instructing to many disciples. Who is the supreme personality of godhead? His sbarūpa lakṣaṇa and taṭastha lakṣaṇa is described in this verse.
Now the sbarūpa lakṣaṇa— the internal characteristics of the supreme personality of godhead is truth. How it can be percieved?
The pañca mahābhūta earth, water etc , the sense organs eye, ear etc, the presiding deity of sense organs indra etc appears real but they are actually interaction of the three modes of illusion or māya়ā. Only due to the dwelling of the lord in these substances they appears as true. As he is true false illusion also appears as true due to he is dwelling in it. Can you give an example?
But if the supreme personality of godhead dwells in the material creation then he has an interaction with māyā? So it is stated that dhāmnā sbena sadā nirastakuhakaṃ the lord is free from the illusionary potency or māyā by his own potency.
Now taṭastha lakṣaṇa is told by vyāsadeba—janmādyasya yataḥ means we meditate on the supreme personality of godhead from whom the universe is created sustained and destructed.
Why he is the cause of universe? anbaya়āt itarataśca. All effects has a cause. And nothing can be said a cause which doesnot has a relationship with effect. The five elemental substance like sky etc has a relation with the lord, but castles in the sky has absence of relation with the lord.
Or anvaya় means presence and itara means absence. As soil is pervaded in a claypot and gold is pervaded in a jewelry, the lord is also pervaded in universe but not this material world is pervaded in the lord so he is the cause of the universe.
This claypot or jewelry has forms and they has a cause who is conscious. And this universe which is created, destructed and has a form is caused by brahma who is formless.
The śruti also says that yato bā imāni bhūtāni jāya়nte, yena jātāni jībanti yatprayantyasaṃbiśanti— the souls are created from the brahma and sustatined within him,and disappeared within him during destruction. The smṛti also states that yataḥ sarbāṇi bhūtāni
Now one may argues this nature or pradhāna is the cause of universe? No nature or pradhāna in sāṃkhya philosophy is nonliving. It cannot determine to creation. It is the characteristics of consciousness. In the śruti also stated that sa ikṣata lokānusṛjā iti। sa imān lokānasṛjata।। he glances to create the souls. And by his determination the universe, the souls are created.
“Nature is the causative agent of the universe" this school of thought is refuted in brahmasūtra also—ikṣaternā śabdam means there is no evidence of nature is the cause of universe, and śruti also states the universe is created by glancing of him. And glancing is the characteristics of consciousness.
Some philosophers may argue souls are conscious, they can determine to create, so Soul is the cause of universe, and we should meditate on soul. To answer this byāsadeba states that we meditate on him who is the cause of this universe and not only this he is independent or sbarāṭa. sbarāṭa means sbenaiba rājate yastama who is enlightened by himself. But soul gets knowledge from supersoul also Soul is dependent on supersoul, So soul or jībātmā is not the subject of meditation.
Now one may argue that brahmājī is the cause of universe and he should be meditated. śruti also says that hiraṇyagarbha sambhartatāgre bhūtasya jātaḥ patireka āsīt।“ before the creation only brahmājī exists, he is the master of all souls" so we meditate on brahmājī. To answer this byāsadeba says that tene brahma hṛdā ya ādi kabaya়e— the lord who is the cause of universe he enlightened the primeval poet brahmājī with the knowledge of vedas. That is also supported by śruti—
yo brahmāṇaṃ bidadhāti pūrba yo bai bedāṃśca prahiṇot tasmai।
taṃ ha debamātmabuddhiprakāśaṃ mumurakṣurbai śaraṇamahaṃ prapadye।।
I surrender unto him for liberation, who is the cause of the universe,who awakens the knowledge of soul, is the creator of brahmājī at the beginning of creation and gives knowledge of vedas to brahmājī. So brahmājī is not the cause of universe.
But a question arises that brahmājī learned vedas from other is not accepted.
That is why byāsadeba says that the lord determines and enlightened the heart of brahmājī with the knowledge of vedas. He is the illuminator of the pure knowledge, and he shows the meaning of gāyatrī to brahmājī.Later byāsadeba elaborates it
pracoditā yena purā saraswatī
Before the creation to enlighten the heart of brahmājī with the knowledge of supersoul he sent sarasbatī, who appeared in the heart of brahmājī
Though one may argue as —we forget the knowledge during sleep and again remembers this after awakening, similarly brahmājī also forgets the knowledge of vedas during annihilation of universe and again automatically it was revealed in his heart in the creation of next kalpa
So it is stated that mūhyanti yat sūraya় even the demigods and great sages who has the knowledge may bewildered by the supreme lord, and brahmājī who gains knowledge cannot be the supreme lord who has knowledge in himself, the supreme truth,and world created by illusionary potency becames truth due to dwelt in it though has no relation with māyā we meditate on him.
dhīmahi is a word present in gāyatrī mantra. śrīmadabhāgabatama is started with gāyatrī mantra. It indicates this purāṇa is the explanation of gāyatrī the knowledge of brahma
In the matsya purāṇa it is stated that—
yatrādhikṛtya gāyatrī baṇyeto dharma bistaraḥ।
bṛtrāsurabadhopetaṃ tadbhāgabatamiṣyate।।
Likhitbā tacca yo dadhyāt hemasiṃha samanbitam।
proṣṭhapadyāṃ paurṇamāsyāṃ sa yāti paramaṃ padam।।
aṣṭādaśa sahasrāṇi purāṇaṃ tat prakīrtitam।
This bhāgabata purāṇa describing the religion is based on the meaning of gāyatrī, there is narration of killing of bṛtrāsura. One who donates bhāgabatama in a golden throne in a fullmoon day in the month of bhādra (august-september) he achieves the abode of lord. It has 18000 verses.
In another purāṇa it is stated that—
granthoṣṭādaśa sahasro dbādaśaskandha sammitaḥ।
hayagrība brahmabidyā yatra bṛtrabadhastathā।।
gāyatryā ca samārambhaḥ tada bai bhāgabataṃ biduḥ।
The bhāgabata purāṇa has 18000 verses, 12 cantos, and started with the word dhīmahi of gāya়trī mantra
In padmapurāṇa sage gautama told to king ambarīṣa—
ambarīṣa śukaproktaṃ nityaṃ bhāgabataṃ śṛṇu।
paṭhasba swamukhenāpi yadīcchasi bhabakṣaya়m।।
Oh king ambarīṣa always here the bhāgabatama recited by śukadeba gosbāmī. If you wants to terminates the repeated birth and death cycle then chant the bhāgabatama himself.
So those who thinks that bhāgabatama means any other book like debī bhāgabatama there mental speculation are wrong.
Translation:- I worship the lord nṛsiṃhadeva in whose mouth bāgīśā or devi sarasvatī resides, in whose chest devi lakṣmī resides and in whose heart knowledge resides (1)
I offer my obessience to lord śrīkṛṣṇa, who is the shelter of the universe, who is the ultimate goal of life, summum bonum, and indicated by the nine characteristics that is creation, secondary creation, etc. (2)
I worship both mādhaba and umādhaba, who are the controller of the universe, and giver of all types of siddhi, they are the soul of each other and they loves to offer obessience to each other (3)
By the request of sampradāya় and following the realization of previous acharyas now I am writting the bhābārtha dīpikā commentaries of śrīmadabhāgabatama.(4)
śrīmadabhāgabatama is like the ocean of milk, and I am mandabuddhi in the ocean of milk even the mandāra hill immersed so how it is impossible for me to churn this ocean of milk with my tiny intelligence,(5)
I worship my guru paramananda and lord mādhaba by their mercy even a dumb can be talkative and a lame can cross a hill (6)
śrīmadabhāgabatama, is superior to all purāṇas. It is the desire tree sprouted from the Omkar. The 12 cantos are its 12 branches, and 332 chapters are small subbranches, and 18000 verses are the leaves they fulfills all desires though available in this earth. (7)
Though Vyāsadeva compiled many purāṇa scriptures but he himself not attained sattisfaction in mind. So Narad ji instructed dissatisfied Vyāsadeva to compile the bhāgabatama which elaborates the qualities of supreme personality of godhead. So to remove any obstacles and to remember the supreme personality of godhead who is the ultimate subject matter of this scripture auspicious invocations are done janmādyasya...
parama means supreme personality of godhead. dhīmahi means meditate. So meditate on the supreme personality of godhead. dhyai is the verbe root means thinking in the liṅa lakāra it produces dhīmahi. It means bayaṃ dhyāyaema = we all meditate. Pleural is used to indicate instructing to many disciples. Who is the supreme personality of godhead? His sbarūpa lakṣaṇa and taṭastha lakṣaṇa is described in this verse.
Now the sbarūpa lakṣaṇa— the internal characteristics of the supreme personality of godhead is truth. How it can be percieved?
The pañca mahābhūta earth, water etc , the sense organs eye, ear etc, the presiding deity of sense organs indra etc appears real but they are actually interaction of the three modes of illusion or māya়ā. Only due to the dwelling of the lord in these substances they appears as true. As he is true false illusion also appears as true due to he is dwelling in it. Can you give an example?
To answer this it is stated tejobārimṛdāma yathā binimaya Means sometime heat appears as water, like mirage in desert, and earth (solid substance) like glass appears as water, or water may appear as glass. There is a real heat somewhere so an unreal water appears real. If no real heat is there unreal water also could not be there. So this temporary universe which is created by māyā is real due to the dwelling of supreme truth—the supreme personality of godhead in it.
Or to ascertain that the supreme personality of godhead is the absolute truth everything other than him are said unreal.But if the supreme personality of godhead dwells in the material creation then he has an interaction with māyā? So it is stated that dhāmnā sbena sadā nirastakuhakaṃ the lord is free from the illusionary potency or māyā by his own potency.
Now taṭastha lakṣaṇa is told by vyāsadeba—janmādyasya yataḥ means we meditate on the supreme personality of godhead from whom the universe is created sustained and destructed.
Why he is the cause of universe? anbaya়āt itarataśca. All effects has a cause. And nothing can be said a cause which doesnot has a relationship with effect. The five elemental substance like sky etc has a relation with the lord, but castles in the sky has absence of relation with the lord.
Or anvaya় means presence and itara means absence. As soil is pervaded in a claypot and gold is pervaded in a jewelry, the lord is also pervaded in universe but not this material world is pervaded in the lord so he is the cause of the universe.
This claypot or jewelry has forms and they has a cause who is conscious. And this universe which is created, destructed and has a form is caused by brahma who is formless.
The śruti also says that yato bā imāni bhūtāni jāya়nte, yena jātāni jībanti yatprayantyasaṃbiśanti— the souls are created from the brahma and sustatined within him,and disappeared within him during destruction. The smṛti also states that yataḥ sarbāṇi bhūtāni
Now one may argues this nature or pradhāna is the cause of universe? No nature or pradhāna in sāṃkhya philosophy is nonliving. It cannot determine to creation. It is the characteristics of consciousness. In the śruti also stated that sa ikṣata lokānusṛjā iti। sa imān lokānasṛjata।। he glances to create the souls. And by his determination the universe, the souls are created.
“Nature is the causative agent of the universe" this school of thought is refuted in brahmasūtra also—ikṣaternā śabdam means there is no evidence of nature is the cause of universe, and śruti also states the universe is created by glancing of him. And glancing is the characteristics of consciousness.
Some philosophers may argue souls are conscious, they can determine to create, so Soul is the cause of universe, and we should meditate on soul. To answer this byāsadeba states that we meditate on him who is the cause of this universe and not only this he is independent or sbarāṭa. sbarāṭa means sbenaiba rājate yastama who is enlightened by himself. But soul gets knowledge from supersoul also Soul is dependent on supersoul, So soul or jībātmā is not the subject of meditation.
Now one may argue that brahmājī is the cause of universe and he should be meditated. śruti also says that hiraṇyagarbha sambhartatāgre bhūtasya jātaḥ patireka āsīt।“ before the creation only brahmājī exists, he is the master of all souls" so we meditate on brahmājī. To answer this byāsadeba says that tene brahma hṛdā ya ādi kabaya়e— the lord who is the cause of universe he enlightened the primeval poet brahmājī with the knowledge of vedas. That is also supported by śruti—
yo brahmāṇaṃ bidadhāti pūrba yo bai bedāṃśca prahiṇot tasmai।
taṃ ha debamātmabuddhiprakāśaṃ mumurakṣurbai śaraṇamahaṃ prapadye।।
I surrender unto him for liberation, who is the cause of the universe,who awakens the knowledge of soul, is the creator of brahmājī at the beginning of creation and gives knowledge of vedas to brahmājī. So brahmājī is not the cause of universe.
But a question arises that brahmājī learned vedas from other is not accepted.
That is why byāsadeba says that the lord determines and enlightened the heart of brahmājī with the knowledge of vedas. He is the illuminator of the pure knowledge, and he shows the meaning of gāyatrī to brahmājī.Later byāsadeba elaborates it
pracoditā yena purā saraswatī
Before the creation to enlighten the heart of brahmājī with the knowledge of supersoul he sent sarasbatī, who appeared in the heart of brahmājī
Though one may argue as —we forget the knowledge during sleep and again remembers this after awakening, similarly brahmājī also forgets the knowledge of vedas during annihilation of universe and again automatically it was revealed in his heart in the creation of next kalpa
So it is stated that mūhyanti yat sūraya় even the demigods and great sages who has the knowledge may bewildered by the supreme lord, and brahmājī who gains knowledge cannot be the supreme lord who has knowledge in himself, the supreme truth,and world created by illusionary potency becames truth due to dwelt in it though has no relation with māyā we meditate on him.
dhīmahi is a word present in gāyatrī mantra. śrīmadabhāgabatama is started with gāyatrī mantra. It indicates this purāṇa is the explanation of gāyatrī the knowledge of brahma
In the matsya purāṇa it is stated that—
yatrādhikṛtya gāyatrī baṇyeto dharma bistaraḥ।
bṛtrāsurabadhopetaṃ tadbhāgabatamiṣyate।।
Likhitbā tacca yo dadhyāt hemasiṃha samanbitam।
proṣṭhapadyāṃ paurṇamāsyāṃ sa yāti paramaṃ padam।।
aṣṭādaśa sahasrāṇi purāṇaṃ tat prakīrtitam।
This bhāgabata purāṇa describing the religion is based on the meaning of gāyatrī, there is narration of killing of bṛtrāsura. One who donates bhāgabatama in a golden throne in a fullmoon day in the month of bhādra (august-september) he achieves the abode of lord. It has 18000 verses.
In another purāṇa it is stated that—
granthoṣṭādaśa sahasro dbādaśaskandha sammitaḥ।
hayagrība brahmabidyā yatra bṛtrabadhastathā।।
gāyatryā ca samārambhaḥ tada bai bhāgabataṃ biduḥ।
The bhāgabata purāṇa has 18000 verses, 12 cantos, and started with the word dhīmahi of gāya়trī mantra
In padmapurāṇa sage gautama told to king ambarīṣa—
ambarīṣa śukaproktaṃ nityaṃ bhāgabataṃ śṛṇu।
paṭhasba swamukhenāpi yadīcchasi bhabakṣaya়m।।
Oh king ambarīṣa always here the bhāgabatama recited by śukadeba gosbāmī. If you wants to terminates the repeated birth and death cycle then chant the bhāgabatama himself.
So those who thinks that bhāgabatama means any other book like debī bhāgabatama there mental speculation are wrong.
