Chanting before starting our Bhāgavata sessions

Minimum Chanting before starting our Bhāgavata sessions

(1, 2, 3, 4, 5, 6, 12, 13)

(1)  janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ svarāṭ / tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ //

tejovāri-mṛdāṃ yathā vinimayo yatra tri-sargo ’mṛṣā / dhāmnā svena sadā nirasta-kuhakaṃ satyaṃ paraṃ dhīmahi // (BhP 01.01.001)

We meditate (dhīmahi) upon that Supreme Reality (satyaṃ param) from whom (yataḥ) arise the creation, sustenance, and dissolution (janma-ādi) of this universe; who is directly (anvayāt) present in all that exists and indirectly (itarataḥ) distinct from all that is non-existent; who is fully cognizant (abhijñaḥ) of all objects and self-dependent (svarāṭ); who imparted (tene) the Veda (brahma) into the heart (hṛdā) of the first-born sage (ādi-kavi Brahmā), about whom even the learned (sūrayaḥ) are deluded (muhyanti); in whom (yatra) the threefold creation (tri-sargaḥ of sattva, rajas, tamas) appears real (amṛṣā) like the apparent transformation (vinimayaḥ) of fire, water, and earth (tejovāri-mṛdām); and who, by His own effulgence (dhāmnā svena), always dispels illusion (sadā nirasta-kuhakam).

Different commentators interpret this verse variously:

• SR (Śrīdhara): Emphasizes non-dual Brahman as both immanent and transcendent; the world appears real due to māyā.

• VR (Viśiṣṭādvaita): Brahman qualified by sentient and non-sentient entities; both material and efficient cause.

• VJ (Dvaita): Narāyaṇa as distinct, real cause; creation not illusory.

• Others map this verse to the Gāyatrī mantra and treat it as the seed of the entire Bhāgavata.

(2) dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṃ satāṃ / 

vedyaṃ vāstavam atra vastu śiva-daṃ tāpa-trayonmūlanam //
śrīmad-bhāgavate mahā-muni-kṛte kiṃ vā parair īśvaraḥ / 

sadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt // (BhP 01.01.002)

In this (atra) Śrīmad Bhāgavata (śrīmad-bhāgavate), composed by the great sage (mahā-muni-kṛte), the supreme dharma (paramaḥ dharmaḥ) is taught, completely free from deceit (projjhita-kaitavaḥ), meant for the noble (satām) who are free from envy (nirmatsarāṇām); here the Reality (vastu) to be known (vedyam) is the absolute (vāstavam), which bestows auspiciousness (śiva-dam) and uproots (unmūlanam) the threefold suffering (tāpa-traya); what need (kiṃ vā) is there for other scriptures (paraiḥ)? For the Lord (īśvaraḥ) is immediately (sadyaḥ) established (avarudhyate) in the heart (hṛdi) of those qualified (kṛtibhiḥ) who are eager to listen (śuśrūṣubhiḥ), at that very moment (tat-kṣaṇāt).

• Kaitava-dharma refers to all dharmas motivated by worldly gain or even liberation.

• Tāpatraya: three miseries—ādhyātmika (bodily/mental), ādhibhautika (external/elemental), ādhidaivika (cosmic/afterlife).

• This verse establishes the fourfold framework: subject (vastu), means (bhakti), qualified student (nirmatsara), and goal (removal of misery and realization).

(3) 

nigama-kalpataror galitaṃ phalaṃ śuka-mukhād amṛta-drava-saṃyutam /

pibata bhāgavataṃ rasam ālayam muhur aho rasikā bhuvi bhāvukāḥ // (BhP 01.01.003)

This Bhāgavata (bhāgavatam) is the ripened fruit (galitaṃ phalam) of the wish-fulfilling tree (kalpa-taroḥ) of the Vedas (nigama); it has become imbued with nectar (amṛta-drava-saṃyutam) flowing from the mouth of Śuka (śuka-mukhāt); O connoisseurs (rasikāḥ) and sensitive seekers (bhāvukāḥ) on earth (bhuvi), drink (pibata) again and again (muhuḥ) this essence (rasam), the very abode of rasa (rasam ālayam).

• Vedas are compared to a kalpataru (wish-fulfilling tree); Bhāgavata is its essence or fruit.

• “Śuka” implies both the sage Śukadeva and a parrot; like fruit sweetened by a parrot’s touch.

• Amṛta: interpreted as bliss, liberation, or the essence of divine līlā.

• Rasika: one capable of relishing spiritual rasa, not mere intellectual understanding.

(4) 

yo ’ntaḥ praviśya mama vācam imāṁ prasuptāṁ 

sañjīvayati akhila-śakti-dharaḥ sva-dhāmnā /
anyāṁś ca hasta-caraṇa-śravaṇa-tvag-ādīn 

prāṇān namo bhagavate puruṣāya tubhyam // (BhP 4.9.6)

Salutations (namaḥ) to You (tubhyam), O Lord (bhagavate), O Supreme Person (puruṣāya), who entering within (antaḥ praviśya) this speech of mine (mama vācam imām), lying dormant (prasuptām), revives it (sañjīvayati) by Your own effulgence (sva-dhāmnā), being the possessor of all powers (akhila-śakti-dharaḥ); and likewise enlivens (anyān sañjīvayati implied) the vital functions (prāṇān) such as hands (hasta), feet (caraṇa), hearing (śravaṇa), touch (tvak), and others (ādīn).

(5) 

namaḥ paṅkaja-nābhāya namaḥ paṅkaja-māline /
namaḥ paṅkaja-netrāya namas te paṅkajāṅghraye // (BhP 1.8.22)

Salutations (namaḥ) to Him whose navel is a lotus (paṅkaja-nābhāya), salutations to Him adorned with a garland of lotuses (paṅkaja-māline); salutations to Him whose eyes are like lotuses (paṅkaja-netrāya); salutations (namas te) to Your lotus feet (paṅkaja-aṅghraye).

(6) 

satya-vrataṁ satya-paraṁ tri-satyaṁ satyasya yoniṁ nihitaṁ ca satye /
satyasya satyam ṛta-satya-netraṁ satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ // (BhP 10.2.26)

We take refuge (śaraṇaṁ prapannāḥ) in You (tvām), who are of true resolve (satya-vratam), devoted to truth (satya-param), the truth across all three times (tri-satyam); the source of truth (satyasya yonim), established in truth (satye nihitam); the truth of truth (satyasya satyam), whose vision is truth and cosmic order (ṛta-satya-netram), and whose very nature is truth (satyātmakam).

(7)

kasmai yena vibhāsito yam atulo jñāna-pradīpaḥ purā /
tad-rūpeṇa ca nāradāya munaye kṛṣṇāya tad-rūpiṇām /
yogīndrāya tad-ātmanātha bhagavad-rātāya kāruṇyataḥ /
tac chuddhaṁ vimalaṁ viśokam amṛtaṁ satyaṁ paraṁ dhīmahi // (BhP 12.13.19)

We meditate (dhīmahi) upon that Supreme Truth (satyaṁ param), pure (śuddham), stainless (vimalam), free from sorrow (viśokam), and immortal (amṛtam), by whom (yena) this incomparable light of knowledge (atulaḥ jñāna-pradīpaḥ) was first revealed (vibhāsitaḥ) in the beginning (purā) to Brahmā; who was then imparted (tad-rūpeṇa) to Nārada (nārādāya), to Vyāsa, to Śuka, and through the lineage of teachers (tad-rūpiṇām), out of compassion (kāruṇyataḥ).

(8)

sac-cid-ānanda-rūpāya viśvotpattiyādi-hetave /
tāpatraya-vināśāya śrī-kṛṣṇāya vayaṁ namaḥ //

Salutations (vayaṁ namaḥ) to Śrī Kṛṣṇa (śrī-kṛṣṇāya), whose nature is existence-consciousness-bliss (sat-cit-ānanda-rūpāya), who is the cause (hetave) of the creation of the universe (viśva-utpatti-ādi), and the destroyer (vināśāya) of the threefold suffering (tāpatraya).

(9)

kṛṣṇāya vāsudevāya haraye paramātmane

praṇataḥ kleśanāśāya govindāya namo namaḥ

Repeated salutations (namo namaḥ) to Kṛṣṇa (kṛṣṇāya), the son of Vasudeva (vāsudevāya), the destroyer (nāśāya) of the sorrows (kleśa) of those who surrender (praṇata), to Govinda (govindāya).

(10)

kṛṣṇāya vāsudevāya devakī-nandanāya ca /
nanda-gopa-kumārāya govindāya namo namaḥ //

Salutations again and again (namo namaḥ) to Kṛṣṇa (kṛṣṇāya), the son of Vasudeva (vāsudevāya), the child of Devakī (devakī-nandanāya), the young son of Nanda (nanda-gopa-kumārāya), to Govinda (govindāya).

(11)

pītāmbaraṁ kara-virājita-cakra-śaṅkha-kaumodakī-sarasijaṁ karuṇā-samudram /
rādhā-sahāyam ati-sundara-manda-hāsaṁ vāṭālaya-īśam aniśaṁ hṛdi bhāvayāmi //

I constantly meditate (aniśaṁ hṛdi bhāvayāmi) upon the Lord of Vāṭālaya (vāṭālaya-īśam), clad in yellow garments (pītāmbaram), whose hands shine (kara-virājita) with the discus (cakra), conch (śaṅkha), mace (kaumodakī), and lotus (sarasijam), who is an ocean of compassion (karuṇā-samudram), accompanied by Rādhā (rādhā-sahāyam), and adorned with a supremely beautiful gentle smile (ati-sundara-manda-hāsam).

(12) 

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim /
yat-kṛpā tam ahaṁ vande paramānanda-mādhavam //

I bow (vande) to that Mādhava (mādhavam), the embodiment of supreme bliss (paramānanda), by whose grace (yat-kṛpā) the mute (mūkam) becomes eloquent (vācālam), and the lame (paṅgum) crosses mountains (girim laṅghayate).

(13) 

tava kathāmṛtaṃ tapta-jīvanaṃ kavibhir īḍitaṃ kalmaṣāpaham /
śravaṇa-maṅgalaṃ śrīmad ātataṃ bhuvi gṛṇanti ye bhūri-dā janāḥ // BhP_10.31.009 //

tava kathāmṛtaṃ (your nectar-like stories) tapta-jīvanaṃ (life to the tormented) kavibhir īḍitaṃ (praised by poets) kalmaṣāpaham (that which removes sins) /
śravaṇa-maṅgalaṃ (auspicious to hear) śrīmad ātataṃ (spreading fortune all around) bhuvi (on earth) gṛṇanti (they sing) ye (those who) bhūri-dā janāḥ (are most generous persons)