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Bhāgavata Purāṇa As a Major Text of Kevala-Advaita Vedānta

Subramanian Chidambaran August 9, 2021

ADVAITA

Introduction:
Establishing Bhāgavata as a text of Advaita Vedānta involves two steps – (1)
establishing it as a text of Vedānta and then (2) interpreting the Vedānta as Advaita.
Regards the first step, acharyas like Vallabha already considered Bhāgavata as a
primary Pramāṇa (along with the Prasthāna Trayī) and did write commentaries on the
same (Bhāgavatārtha prakaraṇa of Tattva dīpa nibandha & Subodhiniji). However,
these texts were primarily intended to establish the Pushti Marga/ Śuddha Advaita
Vedānta and hence the explanations are also from that stand- point. We do not find
very many sources that just directly draw parallels between Bhāgavata and the
Upaniṣads, the fundamental texts of Vedānta. This is what this paper intends to do.
As regards the second step on interpreting the Vedānta as Advaita, this is something
already well established by teachers starting from Shankara onwards. Hence relevant
references from the Shankara Bhāṣya will be provided as applicable. Also, where
direct references to Advaita are found, the same is also provided.
Traditionally, six characteristics are mentioned for ascertaining the topic of a
particular text referred to as Ṣaḍvidha-liṃgāni. This is especially used in the case of
Vedānta to decipher what is the text to be heard as part of Vedānta śravaṇa which is
suggested as the first step of the process to realize Brahman (śrotavyo mantavyo
nididhyāsitavah advices Sage Yajnavalkya to his wife Maitreyi BU 2.4.5).
These six characteristics are (1) Beginning & conclusion (upakrama-
upasamhāra) (2) Repetition (abhyāsa) (3) originality (apūrvatā) (4) result (phala) (5)
eulogy (arthavāda) and (6) demonstration (upapatti)
Beginning & conclusion (upakrama-upasamhāra)
Bhāgavata Purāṇa begins with the words ‘janmādyasyayatah’ (BP 1.1.1). This
is in fact the second of the 555 Vedānta Brahma-sūtras of Badarayana Vyasa. In this
sūtra, Badarayana intends to say that Brahman or the Supreme Creator (which is the
objective of all Vedānta) is from whom this entire creation emerged, on which it is
sustained and into which they dissolve into. Bhāgavata refers to this Brahman as
Satyam param i.e. the Supreme truth. This is the nature of Brahman as indicated by
the Upaniṣad statement ‘satyam jñānam anantam brahma’ (TU 2.1.1)
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Let’s look at the opening verse in detail –

‘janmādyasyayatah anvayādiratah ca artheṣu abhijñah svarāṭ |
tene brahmahṛdā ya ādikavaye muhyanti yat sūrayah |
tejo-vāri-mṛdām yathā vinimayo yatra trisargo-amṛṣa |
dhāmnā svena sadā nirasta kuhakam satyam param dhīmahi ||’

The verse meditates on the Supreme Truth (satyam param dhīmahi). Being
considered a Vaishnava Purāṇa, it could well have said Viṣṇum param dhīmahi or
Kṛṣṇam param dhīmahi since the Purāṇa speaks mainly of the glories of Viṣṇu
especially in his form as Kṛṣṇa. However, the Purāṇa chooses to meditate on that
Supreme as the formless Supreme Truth staying away from a theistic view. This itself
is a reminder of the Advaita Vedānta siddhanta. This supreme being is referred to as
abhijñah – the all-knowing which is echoed in the Upaniṣad statement ‘eṣa
sarveśvarah eṣa sarvajñah eṣa antaryāmī’ (Mu U 6)

Third line speaks of how the Supreme being created this Universe – it says
that this creation (comprising of Sattva, rajas and Tamas called as trisarga) appears
real (amṛṣa) like that of the mirage which is created by the play of heat (sun’s rays),
water (illusion of water; may also mean water vapor) and earth (the surface or sand in
case of desert). This is exactly what Shankara refers to in his various works when
speaking of Maya (माया मायाकार्यं सर्वं महदादि देहपर्यन्तम्।
असदिदमनात्मतत्त्वं विद्धि त्वं मरुमरीचिकाकल्पम् VC 125). The reality is given
by the substratum (dhāmnā svena) which is devoid of any illusion or adulteration
(nirasta kuhakam).
Coming to the concluding verses of the Bhāgavata Purāṇa, we need to look at
the verse 19 of XIIth (last) skandha since the verses 20-23 speak of the paramparā by
which this Purāṇa was transmitted as well as the phala-sruti. Verse 19 again speaks of
meditating on that Supreme truth (Satyam param dhīmahi) repeating what was
mentioned in the opening verse. Here the attributes of this Satyam (Brahman) are
mentioned as pure (śuddham), taintless (vimalam), without sorrow (viśokam) and
immortal (amṛtam)! Compare this with the Upaniṣad statements ‘eṣa
ātmāpahatapāpmā vijaro-vimṛtyuh-viśokah’ (CU 8.1.5), ‘aṇoraṇīyān…tam-akratuh-
paśyati-vītaśokah’ (KU 1.2.20), ‘tadeva śukram tadbrahma tadeva-amṛtam-uchyate’
(KU 2.3.1)
Thus, we infer that both the beginning and conclusion of the Bhāgavata
Purāṇa speaks of Nirguṇa Brahman as described in the Upaniṣads!
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Repetition (abhyāsa)
Vedānta Sāra defines abhyāsa as frequent presentation of the subject matter in the text
(prakaraṇa pratipādyasya vastunah tanmadhye paunah punyena pratipādanam
abhyāsah). In Bhāgavata, we find the details on knowledge of Brahman mentioned in
every skandha as a matter of repetition but in different forms. As an illustration if we
look at 2.9, we see already the below references to Brahman
Skandha
References from Bhāgavata
Upaniṣad/ Vedantic references
2.9.1
Except through the power of Maya of the Atman, its is not possible to see and
experience the external world which is just like what is seen in dream
आत्ममायामृते राजन् परस्यानुभवात्मन: । न घटेतार्थसम्बन्ध:
स्वप्नद्रष्टुरिवाञ्जसा
माननगरीतुल्यंश्य
विवं श्वंदर्पणदृयमाननगरीतुल्यं निजान्तर्गतं
न्नात्मनि
पयन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया (DS)
श्य
2.9.2
The multiplicity of forms is seen because of this power of Maya बहुरूप इवाभाति
मायया बहुरूपया
The Lord situated in all orchestrates their movements through his power of Maya
रःरः
ईव ऽर्
जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया
वसर्वभूतानां हृद्दे ऽर्जुनशे
(BG 18.
रूपं रूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय | इन्द्रो मायाभिः पुरुरूप ईयते (RV
6.47.18) [Indra became all forms by his power of Maya]; In his commentary, Sayana
translates Indra as ‘Paramatma’ here (इदि परमैवर्ये
र्
येश्वइत्यस्य धतोरर्थानुगमात्
इन्द्रः परमात्मा)
2.9.24
Brahma tells the Lord “You are present in the heart caves of all beings and I know
your through my supreme intelligence” भगवन् सर्वभूतानां अध्यक्षः अवस्तिथो
गुहाम् वेद ह्यप्रतिरुद्धेन प्रज्ञानेन चिकीर्षितम्
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2.9.26
Lord, out of His own power of Maya, brings out different powers of creation,
annihilation, maintenance and acceptance just like the spider weaves web from its
own body and takes it back into itself यथात्ममायायोगेन नानाशक्त्युपबृंहितम्
विलुम्पन् विसृजन् गृह्णन् बिभ्रदात्मानमात्मना क्रीडस्यमोघसङ्कल्प
ऊर्णनाभिर्यथोर्णुते
यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः सम्भवन्ति । यथा सतः
पुरुषात्केशलोमानि तथाक्षरात्सम्भवतीह विवम्म् श्व(Mu U 1.1.7) Just like a spider
weaves the web and takes it within, similarly this Universe comes out of the
Supreme.
2.9.32
I alone existed in the beginning, nothing else existed अहमेवासमेवाग्रे नान्यद्
यत् सदसत् परम्
Brahman alone existed in the beginning ब्रह्म वा इदमग्र आसीत् (BU 1.4.10)
O dear one, That One and only Sat alone existed in the beginning सदेव
सोम्येदमग्र आसीदेकमेवाद्वितीयम् (CU 6.2.1)
Originality (apūrvatā)
Vedānta Sāra defines apūrvatā as a subject/ topic not generally known through any
other source (prakaraṇa pratipādyasya advitīya vastunah pramāṇāntara viṣayīkaraṇam
apūrvatā).
All Vedānta informs us of Brahman which is known only through them and no other
source. Bhāgavata also speaks of the same – few examples mentioned below
References from Bhāgavata
Upaniṣad/ Vedantic references
He who knows that which enlivens the Universe (and not that which the universe
enlivens), that which is awake even when the world/ individual is sleeping, he alone
knows येन चेतयते विवं श्वंविवं श्वंचेतयते न यम् ।
यो जागर्ति शयानेऽस्मिन्नायं तं वेद वेद स: (BP 8.1.9)
य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः । तदेव शुक्रं तद्ब्रह्म
तदेवामृतमुच्यते (KU 2.2.8)
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The entire universe is pervaded by Atman आत्मावास्यमिदं विवं श्वंयत् किञ्चिज्ज‍

गत्यां जगत् (BP 8.1.10)
The entire universe is pervaded by the Lord ईशा वास्यमिदं सर्वं यत्किं च जगत्यां
जगत् (IU 1)
However, some could argue that if the knowledge of Brahman is already
known through the Śrutis/ Upaniṣads, then what is the apūrvatā in Bhāgavata also
speaking of the same thing? The unique contribution of Bhāgavata is in having
realization of the highest truth of Brahman as the objective while at the same time
rejoicing and reveling the mind in the devout stories of the Lord and his devotees
(प्रायेण मुनयो राजन्निवृत्ता विधिषेधत:। नैर्गुण्यस्था रमन्ते स्म गुणानुकथने
हरे: BP 2.1.7). It comes as an answer to the question of Parikshit “What should be
done by a man who is on the verge of death?” While Īśāvāsya – Upaniṣad deals with
this to some extent (वायुरनिलममृतमथेदं भस्मान्तं शरीरम् । ओं क्रतो स्मर कृतं
स्मर क्रतो स्मर कृतं स्मर), Bhāgavata addresses this more effectively starting from
Saguṇa Brahman moving to Nirguṇa Brahman. Some could argue that this hence
actually speaks of a theistic philosophy (specifically on Vishnu or Krishna) and
therefore not Advaita Vedānta.
However, we present a few examples to show that though the mention or
context at many places is of theism or Saguṇa Brahman, the intent is clearly to take
the sādhaka to the Nirguṇa Brahman as explained by Advaita Vedānta.
At the time of birth of Krishna, while Shukacharya first describes the Lord
with all Vaishnava features, Vasudeva describes the Lord as the Supreme Purusha
who is beyond Prakriti, the form of pure bliss and the witness of our intellect
(साक्षात्पुरुष: प्रकृते: पर: । केवलानुभवानन्दस्वरूप: सर्वबुद्धिद‍ृक् BP 10.3.13).
Isn’t this how even the Upaniṣad speak of Him (कर्माध्यक्षः सर्वभूताधिवासः
साक्षी चेता केवलो निर्गुणच श्चSU 6.11).
Through the words of Vasudeva, Shukacharya makes it clear that considering
the Lord as both Saguṇa and Nirguṇa is not a contradiction. Nirguṇa Brahman is the
ultimate substratum for all Saguṇa aspects (त्वत्तोऽस्य जन्मस्थितिसंयमान् विभो
वदन्त्यनीहादगुणादविक्रियात् । त्वयीवरे रेश्वब्रह्मणि नो विरुध्यते
यत् वा दुपचर्
त्वदारयत्वादुपचर्यते यतेश्रगुणै: BP 10.3.19). This Shukacharya further clarifies by
stating that the Lord to be meditated is not necessarily a Lord outside or in the temple.
It is the self that shines forth in the caves of our hearts (एवं स्वचित्ते स्वत एव
सिद्ध आत्मा प्रियोऽर्थो भगवाननन्त: । तं निर्वृतो नियतार्थो भजेत
संसारहेतूपरमच श्चयत्र BP 2.2.6). The Upaniṣad statements echoing this thought
are illustrated in the previous section.
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Result (phala)
Vedānta Sāra defines phala as the utility of the subject/ topic or its practice (phalam
tu prakaraṇa-pratipādyasya ātmajñānasya tadanuṣṭhānasya vā tatra tatra śrūyamāṇam
prayojanam)
Prayojana
References from Bhāgavata
Remove the ignorance of identification of self with body, mind etc.
Give up the notion that you will die; its only the body that dies त्वं तु राजन्
बुद्धि मि
मरिष्येति पबुद्धिमिमां मां शुजहि । न जात: प्रागभूतोऽद्य देहवत्त्वं न नङ्‌क्ष्यसि
BP 12.5.2
You are as distinct from the body as fire from firewood देहादेर्व्यतिरिक्तो
यथानल: BP 12.5.3
Know that object (Supreme Brahman) which will (1) help cross the ocean of samsara
and (2) Put an end to all our sufferings
Intention of Bhāgavata is to know that object which is the giver of auspiciousness and
which can uproot three types of sufferings (वेद्यं वास्तवमत्र वस्तु शिवदं
तापत्रयोन्मूलनम् BP 1.1.2)
Bhāgavata was uttered by Shukacharya to help the ignorant people for helping cross
the people drowned in ignorance (य: स्वानुभावमखिलरुतिसारमेक
तिसारमेकश्रु
-
मध्यात्मदीपमतितितीर्षतां तमोऽन्धम् । संसारिणां करुणयाह पुराणगुह्यं तं
व्याससूनुमुपयामि गुरुं मुनीनाम् BP 1.2.3)
See Brahman everywhere
The realized being sees Brahman in all bodies क्षेत्रेषु देहेषु
तथात्मयोगैरध्यात्मविद् ब्रह्मगतिं लभेत in line with the Upaniṣad statements
सर्वं खल्विदं ब्रह्म (CU 3.14.1), ईशा वास्यमिदं सर्वं यत्किं च जगत्यां जगत्
(IU 1). This in fact were the words of Prahlada who saw Lord everywhere and acted
as a proof of this teaching
Having renounced all notions of duality, I see the Lord in me, you and everyone just
like the one sun reflects everywhere तमिममहमजं शरीरभाजां हृदि हृदि
धिष्ठितमात्मकल्पितानाम् । प्रतिद‍श ृ मिव नैकधार्कमेकं समधिगतोऽस्मि
विधूतभेदमोह: BP 1.10.42 This is the experience of Bhishma at the end of his life.
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He who sees Lord in all and all in the Lord is the best of devotees सर्वभूतेषु य:
पयेद्द्भगवद्भ‍ावमात्मन: । भूतानि भगवत्यात्मन्येष भागवतोत्तम: (BP 11.2.45) in
श्ये
line with the Upaniṣad statement यस्तु सर्वाणि भूतानि आत्मन्येवानुपयति ति
श्य
।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते || यस्मिन्सर्वाणि भूतानि
आत्मैवाभूद्विजानतः । तत्र को मोहः कः शोक एकत्वमनुपयतः तः (IU 6-7)
श्य
Become one with Brahman (which is the main aspect of Advaita जीवो ब्रह्मैव
नापरः) Shankara gives the example of the air inside the pot and outside being the
same limited only by the constraint of the pot (एकस्यैव तु भेदव्यवहार उपाधिकृतः,
यथा घटाका$ शे'महाकाश इति BS 1.2.20 Bhāṣya)
The air inside the pot and outside is restrained by the pot; once destroyed the air
becomes merged into one another just like when the body is destroyed individual soul
becomes one with Brahman घटे भिन्ने घटाकाश आकाश: स्याद् यथा पुरा । एवं
देहे मृते जीवो ब्रह्म सम्पद्यते पुन: BP 12.5.5
Eulogy (arthavāda)
Vedānta Sāra defines arthavāda as praising of the subject/ topic at different places
(prakaraṇa pratipādyasya tatra tatra prashamsanam arthavādah).
We find many instances where the Brahman and Atman are eulogized like the
statements in the Upaniṣads
References from Bhāgavata
Upaniṣad/ Vedantic references
The knower of the field, the Self is the Purusha, ancient one who is self-effulgent,
unborn, Ultimate Lord! क्षेत्रज्ञ आत्मा पुरुष: पुराण: साक्षात्स्वयंज्योतिरज:
परेश (BP 5.11.13)
· Lord is the knower of all fields क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु
भारत (BG 13.2)
· This Purusha here is self-effulgent अत्रायं पुरुषः स्वयंज्योतिर्भवति (BU
4.3.9)
· गुहाहितं गह्वरेष्ठं पुराणम् (KU 1.2.12)
Thy Form which is unmanifest in the beginning as Brahman, without any attributes,
without any change, Pure Sat, without any qualities, you are the eternal light of the
self!
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रूपं यत् तत् प्राहुरव्यक्तमाद्यं ब्रह्म ज्योतिर्निर्गुणं निर्विकारम् । सत्तामात्रं

षंनिरीहं स त्वं साक्षाद् विष्णुरध्यात्मदीप: (BP 10.3,.24)
निर्वि षंशे
कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणच श्च(SU 6.11)
Atman never is born, never dies, never grows or decays but is the eternal witness
नात्मा जजान न मरिष्यति नैधतेऽसौ न क्षीयते सवनविद् व्यभिचारिणां हि ।
सर्वत्र शश्वदनपाय्युपलब्धिमात्रं प्राणो यथेन्द्रियबलेन विकल्पितं सत् BP 11.3.38
Atman is never born, nor dies, it is unborn, eternal, ancient; only the body dies न
जायते म्रियते वा विपचिन्नायं न्ना यंश्चि
कुतचिन्नन्नश्चि
बभूव कचित् त् श्चि
। अजो नित्यः
शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे (KU 1.2.18)
Demonstration (upapatti)
Vedānta Sāra defines upapatti as the reasoning in support of the subject/ topic at
different places (prakaraṇa-pratipādyārthasādhane tatra tatra śrūyamāṇā yuktih
upapattih).
While we find certain demonstrations/ experiments mentioned in the Upaniṣads to
illustrate the messages (e.g. advice of Aruni to Shvetaketu), Bhāgavata presents very
interesting events as demonstration of the messages of the Upaniṣads. Few of these
are illustrated below
Upaniṣad reference
Demonstrations from Bhāgavata
Lord is there everywhere सर्वं खल्विदं ब्रह्म (CU 3.14.1), ईशा वास्यमिदं सर्वं
यत्किं च जगत्यां जगत् (IU 1)
To make his devotee’s word true, that Supreme Truth, the self of all beings which is
pervaded in the universe took a form our of the formless as a man-animal सत्यं
विधातुं निजभृत्यभाषितं व्याप्तिं च भूतेष्वखिलेषु चात्मन: । अद‍ृ
श्यतात्यद्भ‍ुतरूपमुद्वहन् स्तम्भे सभायां न मृगं न मानुषम् (BP 11.8.18)
Janaka attained the state of fearlessness (on realizing Brahman) अभयं वै जनक
प्राप्तोऽसि (BU 4.2.4)
O Lord, I no more fear the bite of Takshaka or death. I have entered the fearless state
of Brahman that you showed me भगवंस्तक्षकादिभ्यो मृत्युभ्यो न बिभेम्यहम् ।
तंत्वया (BP 12.6.5)
प्रविष्टो ब्रह्म निर्वाणमभयं दर् तंर्शि
Concluding thoughts
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Thus, it has been quite effectively established through the six characteristics
that Bhāgavata is in fact a fundamental text of Advaita Vedānta. To top this all,
towards the end Shukacharya advises Parikshit to meditate on his self as Brahman
and Brahman as his self (अहं ब्रह्म परं धाम ब्रह्माहं परमं पदम् । एवं समीक्ष्य
चात्मानमात्मन्याधाय निष्कले BP 12.5.11) echoing the Advaita siddhanta of जीवो
ब्रह्मैव नापरः. Hence it is intended that all future work on the study of Advaita
must consider Bhāgavata as a serious text on Advaita, Shukacharya anyway being
considered one of the acharyas of Advaita Vedānta guru paramparā (Narayanam
padmabhuvam…..vyasam shukam….)

Abbreviations
BG: Bhagavad Gita
BP: Bhāgavata Purāṇa
BS: Brahma Sūtra
BU: Bṛhadāraṇyaka Upaniṣad
CU: Chāndogya Upaniṣad
DS: Dakṣiṇāmūrti Stotra
IU: īśāvāsya Upaniṣad
KU: Katha Upaniṣad
KeU: Kena Upaniṣad
MU: Māṇḍukya Upaniṣad
Mu U: Muṇḍaka Upaniṣad
RV: Ṛg Veda
SU: Śvetāśvatara Upaniṣad
TU: Taittirīya Upaniṣad
VC: Viveka Chūḍāmaṇi
Watch the video presentation of the above paper here:

http://https://www.youtube.com/watch?v=9dW7hhFeoTw
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Subramanian Chidambaran
Subramanian Chidambaran
Engineer, Management post graduate, IIM alumnus, McKinsey alumnus, Strategist,
Researcher, Sanskrit post graduate, Linguist, Indologist, Faculty, Author, Carnatic
singer, Sangeeta upanyasaka, Palakkad Brahmin, Son, Husband,Read more