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  puranam tvam bhagavatam pathase purato hareh /
  caritam daityarajasya prahladasya ca bhupate // tatraiva vyanjulimahatmaye tasya tasminn upadesah
  ratrau tu jagarah karyah srotavya vaisnavi katha /
  gita namasahasram ca puranam sukabhasitam /
  pathitavyam prayatnena hareh santosakaranam // tatraivanyatra
  ambarisa sukaproktam nityam bhagavatam srnu /
  pathasva svamukhenapi yadicchasi bhavaksayam // skande prahladasamhitayam dvarakamahatmye
  srimadbhagavatam bhaktya pathate harisannidhau /
  jagare tatpadam yati kulavrndasamanvitah /

20) Thus, we also find in the Skanda Purana, Prabhasa Khanda: "That is to be known as the Bhagavata which, basing itself on the Gayatri, describes dharma in all its fullness, and which narrates the slaying of the asura Vrtra. And that is known in the world as the Bhagavata which has its origin in tales concerning the gods and men who live in the Sarasvata Kalpa. Whosoever will make a copy of this Bhagavata and offer it away, mounted on a throne of gold on the full moon day of Bhadra month, will attain the supreme goal. This Purana is said to contain eighteen thousand (verses)." (Sk.P.2/39-42) And these same lines are found in the Agni Purana as well.
  And in another Purana cited by the commentator (Sridhara): "That is known as the Bhagavata which contains descriptions of the Brahmavidya of Hayagriva and accounts of the slaying of Vrtra, which opens with reference to the Gayatri, and which consist of twelve skandhas and eighteen thousand (verses)." And the fact that the term "Hayagrivabrahmavidya" from the preceding verse occurs alongside of the phrase "the slaying of Vrtra" shows that the reference is to "Narayanavarman" (the armor of Narayana). The name "Hayagriva" in this verse refers to the horseheaded Dadhici, who inaugurated the knowlodge of brahman known as "Narayanavarman". The fact that he bore the head of a horse is established in the sixth skandha (Bh.P.6/9/52) with the phrase "having the name 'Asvasiras' ('Horse-headed')"; and the fact that "Narayanavarman" signifies "Brahmavidya" is indicated in the verse cited by Sridhara in his commentary on Bh.P.6/9/52: "Hearing this, Dadhici, the son of Atharvan, having been respectfully received by the twin Asvins, instructed them in the Pravargya ceremony and the Brahmavidya, fearful of breaking his promise to them."

Since the Bhagavata is dear to the Lord, and cherished by his devotees, it is the most sattvika (of Puranas). As stated in Gautama's question to Ambarisa in the Padma Purana:"O King, do you recite the Bhagavata in front of Hari, containing accounts of the King of Daityas (Hiranyakasipu) and (his son) Prahlada?" (Pa.P., Uttara Khanda 22/115)
In the same section, Gautama instrcts Ambarisa in the greatness of the Vyanjuli vow: "One should remain awake throughout the night (of the 'Vyanjuli Mahadvadasi) and listen to compositions concerning Visnu: the Bhagavadgita, the Thousand Names of Visnu, and the Purana taught by Suka (the Bhagavata). These bring contentment to Hari, and should be recited with great care."
Elsewhere in the same section; "O Ambarisa, if you wish to put an end to the cycle of birth and death, listen daily to the Bhagavata taught by Suka, and recide it also with your own lips."
And in the Dvarakamahatmya from the Prahlada Samhita of the Skanda Purana: "He who remains aweke (on the 'Harivasara'),and recites the Bhagavata with devotion, in the presence of Hari, attains the abode of Visnu, together with his entire family."

21) garude ca
         purnah so 'yam atisayah /

artho 'yam brahmasutranam bharatarthavinirnayah //
gayatribhasyarupo 'sau vedarthaparibrmhitah /
purananam samarupah saksadbhagavatoditah //
dvadasaskandhayukto 'yam satavicchedasamyutah /
grantho 'stadasasahasrah srimadbhagavatabhidhah // iti /

brahmasutranam arthas tesam akrtrimabhasyabhuta ityarthah / purvam suksmatvena manasy avirbhutam tad eva samksipya sutratvena punah prakatitam pascad vistirnatvena saksac chri- bhagavatam iti / tasmat tadbhasyabhute svatahsiddhe tasmin saty arvacinam anyad anyesam svasvakapolakalpitam tadanugatam evadaraniyam iti gamyate / bharatarthavinirnayah
  nirnayah sarvasastranam bharatam parikirtitam //
  bharatam sarvavedas ca tulam aropitah pura /
  devair brahmadibhih sarvair rsibhis ca samanvitaih //
  vyasasyaivajnaya tatra tv atyaricyata bharatam /
  mahattvad bharavattvac ca mahabharatam ucyate // ityadyuktalaksanasya bharatasyarthavinirnayo yatra sah / sribhagavaty eva tatparyam tasyapi / tad uktam moksadharme narayaniye srivedavyasam prati janamejayena
  idam satasahasrad dhi bharatakhyanavistarat /
  amathya matimanthena jnanodadhim anuttamam //
  navanitam yatha dadhno malayac candanam yatha /
  aranyam sarvavedebhya osadhibhyo 'mrtam yatha //
  samuddhrtam idam brahman kathamrtam idam tatha / taponidhe tvayoktam hi narayanakathasrayam // iti //

21) And in the Garuda Purana: "This composition is exceedingly perfect. It contains the meaning of the Brahmasutra and determines the meaning of the Mhabharata. It functions as a commentary on the Gayatri and fortified the meaning of the Vedas. It is the Samaveda of Puranas, declared by Bhagavat himself. It contains twelve skandhas, numerous vicchedas, and eighteen thousand (verses), and goes by the names Srimadbhagavata."
  "It caontains the meaning of the Brahmasutra": That is, it represents a natural commentary on the sutras. Previously, it had been revealed in the heart (of Vyasa) in a subtle form; that was then summarized and made manifest in the form of sutras. Later, that appeared in its expanded form as the Bhagavata itself. Therefore, since the Bhagavata represents a self-revealed commentary on the Brahmasutra, it follows that only those modern, self- styled commentaries which are in consonance with the Bhagavata are to be respected. "It determines the meaning of the Mahabharata": That is, it contains the determination of the meaning of that Mahabharata which is characterized as follows: "The Mahabharata is extolled as determining the significance of all the sciptures. In olden times, Brahma and the other devas, along with all the rsis, gathered together at the command of Vyasa, and weighed the Mahabharata against all the Vedas. The scales tipped in favor of the Mahabharata. (Therefore) because of its greatness (mahattva) and its heaviness (bharavattva), it is known as the Mahabharata."
  The import of the Mahabharata is explained in Srimad Bhagavatam. And the meaning of both revolves around Lord alone. Thus, the following verses are uttered by Janamejaya to Vyasa in the Narayaniya section of the Moksadharma (Mahabharata): "O Brahmana, O Treasure-house of austerities, just as fresh butter is extracted from curds and sandalwood from the Malaya mountans the Upanisads from all the Vedas and the nectar from herbs, so too, by churning the ocean of the highest wisdom with the churning rod of knowledge, have these nectar-like words which you have uttered, based on stories concerning Narayana, been extracted from the legends found in the Mahabharata, strewn throughout these hundred thousand verses." (M.Bh., Moksa-dharma 170/11-14)

22) tatha ca trtiye

munir vivaksur bhagavadgunanam
sakhapi te bharatam aha krsnah /
yasmin nrnam gramyasukhanuvadair
matir grhita nu hareh kathayam // iti//

22)So also in the third (skandha): " ( O Maitreya even your friend, the sage Krsna Dvaipavana (Vyasa) felt a desire to describe the virtues of Lord, and so narrated the Mahabharata, in which the hearts of men are drawn towards stories concerning Hari, through repeated accounts of lower pleasures."

22a) gayatribhasyarupo 'sau / tathaiva hi visnudharmottaradau tadvyakhyane bhagavan eva vistarena pratipaditah / atra janmadyasya ity asya vyakhyanam ca tatha darsayisyate / vedarthaparibrmhita / vedarthasya paribrmhanam yasmat / tac coktam itihasapuranabhyam ityadi / purananam samarupah / vedesu samavat sa tesu srestha ityarthah / ata eva skande
  sataso 'tha sahasrais ca kim anyaih sastrasamgrahaih /
  na yasya tisthate gehe sastram bhagavatam kalau // katham sa vaisnavo jneyah sastram bhagavatam kalau /
  grhe na tisthate yasya sa viprah svapacadhamah //
  yatra yatra bhaved vipra sastram bhagavatam kalau /
  tatra tatra harir yati tridasaih saha narada //
  yah pathet prayato nityam slokam bhagavatam mune /
  astadasapurananam phalam prapnoti manavah // iti / satavicchedasamyutah/pancatrimsadadhikasatatrayadhyayavisista ityarthah / spastartham anyat / tad evam paramarthavivitsubhih sribhagavatam eva sampratam vicaraniyam iti sthitam /


  22a) "It functions as a commentary on the Gayatri": For it is so explained in those sections of the Visnudharmattara etc. which contain expositions on the Gayatri, that Lord alone is described in detail (in the Gayatri). A similar explanation will also be given in this regard in the commentary on Bh. P. 1/1/1.
  "It fortifies the meaning of the Vedas": That is, by virtue of the Bhagavata, the meaning of the Vedas is fortified. Therefore it is said, "One should supplement the Vedas with Itihasa and Purana." (M.Bh., Adiparvan 1/267)
  "It is the Samaveda of Puranas": That is, Just as the Samaveda is the most perfect of Vedas, so is the Bhagavata the most perfect of Puranas. Therefore, we find in the Skanda Punara:"If the Bhagavata is not kept in one's house in the Kali Yuga, of what avail are collections of other scriptures by the hundreds and thousands? How can he be condidered a Vaisnava who, in the Kali Yuga, does not keep the Bhagavata in his house? Even if he is a brahmana, he is lower than an outcaste. O Narada, O Sage,wherever the Bhagavata is found in the Kali Yuga, there Hari goes together with all the demigods. O Muni, that pius soul who daily recites a verse from the Bhagavata reaps the fruits of the eighteen Puranas." (Sk P.,Visnu Khanda 16/40,42,44,331)
  "It contains sata vicchedas": That is, it is characterized as having 335 adhyayas. The meaning of the rest is clear. It is therefore thus established that in the present age, those seeking to know the highest truth need only study the Bhagavata Purana.


  22b) hemadrer vratakhande
  strisudradvijabandhunam trayi na srutigocara /
  karmasreyasi mudhanam sreya evam bhaved iha /
  iti bharatam akhyanam krpaya munina krtam // iti vakyam sribhagavatiyatvenotthapya bharatasya vedarthatulyatvena nirnayah krta iti tanmatanusarena tv evam vyakhyeyam bharatarthasya vinirnayah vedarthatulyatvena visisya nirnayo yatreti / yasmad evam bhagavatparas tasmad eva yatradhikrtya gayatrim iti krtalaksanasrimadbhagavatanama granthah sribhagavatparaya gayatrya bhasyarupo 'sau / tad uktam yatradhikrtya gayatrim ityadi / tathaiva hy agnipurane tasya vyakhyane vistarena pratipaditah / tatra tadiyavyakhyadigdarsanam yatha
  taj jyotih paramam brahma bhargas tejo yatah smrtah // ity arabhya punar aha
  taj jyotir bhagavan visnur jagajjanmadikaranam//
  sivam kecit pathanti sma saktirupam vadanti ca /
  kecit suryam kecid agnim daivatany agnihotrinah // agnyadirupo visnur hi vedadau brahma giyate / iti / atra janmadyasya ity asya vyakhyanam ca tatha darsayisyate / kasmai yena vibhasito 'yam ity upasamharavakye ca tac chuddham ityadi samanam evagnipurane tadvyakhyanam /
  nityam suddham param brahma nityabhargam adhisvaram //
  aham jyotih param brahma dhyayema hi vimuktaye // iti// atraham brahmeti nadevo devam arcayet iti nyayena yogyatvaya svasya tadrktvabhavana darsita / dhyayemeti aham tavat dhyayeyam sarve ca vayam dhyayemetyarthah / tad etanmate tu mantre 'pi bhargasabdo 'yam adanta eva syat / supam suluk ityadina chandasasutrena tu dvitiyaikavacanasyamah subhavo jneyah / yat tu dvadase om namas te ityadigadyesu tadarthatvena suryah stutah tat paramatmadrstyaiva na tu svatantryenety adosah / tathaivagre srisaunakavakyam
  bruhi nah sraddadhananam vyuham suryatmano hareh // iti / na casya bhargasya suryamandalamatradhisthanatvam / mantre varenyasabdena atra ca granthe parasabdena paramaisvaryaparyantataya darsitatvat / tad evam agnipurane 'py uktam
  dhyanena puruso 'yam ca drastavyah suryamandale /
  satyam sadasivam brahma tad visnoh paramam padam //iti/ trilokijananam upasanartham pralaye vinasini suryamandale cantaryamitaya pradurbhuto 'yam puruso dhyanena drastavya upasitavyah / yat tu visnos tasya mahavaikuntharupam paramam padam tad eva satyam kalatrayavyabhicari sadasivam upadravasunyam yato brahamasvarupam ityarthah / tad etadgayatrim procya puranalaksanaprakarane yatradhikrtya gayatrim ityady apy uktam agnipurane / tasmat
  agneh puranam gayatrim sametya bhagavatparam /
  bhagavantam tatra matva jagajjanmadikaranam //
  yatradhikrtya gayatrim iti laksanapurvakam /
  srimadbhagavatam sasvat prthvyam jayati sarvatah // tad evam asya sastrasya gayatrim adhikrtya pravrttir darsita / yat tu sarasvatakalpam adhikrtyeti purvam uktam tac ca gayatrya bhagavatpratipadakavagvisesarupasarasvatitvad upayuktam eva / yad uktam agnipurane
  gayaty ukthani sastrani bhargam pranams tathaiva ca //
  tatah smrteyam gayatri savitri yata eva ca /
  prakasini sa savitur vagrupatvat sarasvati // iti / atha kramaprapta vyakhya vedarthaparibrmhita iti / vedarthanam paribrmhanam yasmat tac coktam itihasapuranabhyam iti / purananam samarupa iti vedesu samavat puranesu srestha ityarthah / puranantaranam kesamcid apatato rajastamasi jusamanais tatparatvapratitatve 'pi vedanam kandatrayavakyaikavakyatayam yatha samna tatha tesam sribhagavatena pratipadye sribhagavaty eva paryavasanam iti bhavah / tad uktam
  vede ramayane caiva purane bharate tatha /
  adav ante ca madhye ca harih sarvatra giyate // iti/ pratipadayisyate ca tad idam paramatmasandarbhe / saksadbhagavatodita iti kasmai yena vibhasito 'yam ity upasamharavakyanusarena jneyam / satavicchedasamyuta iti vistarabhiya na vivriyate / tad evam srimadbhagavatam sarvasastracakravartipadam aptam iti sthite hemasimhasamanvitam ity atra hemasimhasanam arudham iti tikakarair yad vyakhyatam tad eva yuktam / atah srimadbhagavatasyaivabhyasavasyakatvam sresthatvam ca skande nirnitam
  sataso 'tha sahasrais ca kim anyaih sastrasamgrahaih / tad evam paramarthavivitsubhih sribhagavatam eva sampratam vicaraniyam iti sthitam //

22b) The following Bhagavata verse, quoted in the Vrata Khanda (of the Caturvargacintamani) of Hemadri determines the meaning of the Mahabharata to be equivalent to that of the Vedas: "The sage Vyasa compassionately composed the epic, Mahabharata, with the idea in mind that it would lead to the welfare of women, sudras, and fallen Twice-born who are not entitled to hear the three Vedas, and are thus deluded as to what action would lead to their ultimate good." (Bh.P.1/4/25) Thus, according to this view, the phrase "it determines the meaning of the Mhabharata" should be interpreted to mean "the meaning of the Mahabharata is determined in the Bhagavata as being equivalent to that of the Vedas."
  Since the composition known as the Srimadbhagavatam and characterized by the phrase "based on the Gayatri" is thus concerned with Lord alone, it may be said to serve as a commentary on the Gayatri which is itself concerned solely with Lord. Therefore it is stated, "That is to be known as the Bhagavata which, basing itself on the Gayatri, describes dharma in all its fullness..." A similar detailed explanation is presented in the expository account of the Gayatri found in the Agni Purana. A brief survey of that account is given below.
  "That 'light' (mentioned in the Gayatri) is the supreme brahman, for the word bhargas indicates the light of consciousness." (Ag.P.216/3) He continues, "That 'light is Lord, Visnu, the source of the origin, preservation, and dissolution of the universe. There are some who repeat the name 'Siva' (in place of 'Visnu'), some Sakti', 'Surya', or that of other deities, while the Agnihotr priests repeat the name 'Agni'. Verily it is Visnu who has assumed the form of Agni and the rest, and is praised in the Vedas etc. as brahman." (Ag.P.216/7-9)
  A similar explanation will also be given in this regard in the commentary on Bh.P.1/1/1. And in the concluding section of the Bhagavata, the final line of verse 12/13/19, beginning tac chuddham, is identical in import with the explanation of the Gayatri found in the Agni Purana: "Let us meditate on the eternal, pure, supreme brahman, the everlasting lignt, and the highest Lord, (thinking) 'I am the light, the supreme brahman, in order to attain liberation." (Ag.P. 216/6,7) Here, the phrase "I am brahman" indicates a kind of meditation in which one assumes an attitude of identity between oneself and brahman in order to be fit for worship according to the principle "One who is not himself divine may not worship the divine." The verb dhyayema ("Let us meditate") means "May I, and all of us as well, meditate."
  But then, on the strengh of this verse, one would expect to find the adanta stem, in the Gayatri as well. This can be explained, however, with the help of Panini Sutra 7/1/39 Supam Suluk as an instance of a Vedic irregularity in which the singular accusative ending am is resplaced by the ending su.
  And in the prose passages which praise the sun as the object of worship in the Gayatri (Bh.P.12/6/67-69), the sun should not be veiwed as an independent entity, but rather as indicating paramatman, rendering those passages free from blemish. The words of Saunaka at the end of the Bhagavata are similarly to be undersood: "Tell us, who are full of faith, of hte manifestations of Hari, in te form of the sun." (Bh.P.12.11.28)
  And the 'light'(mentioned in the Gayatri) does not refer to that which dwells in the physical sun alone, for, as indicated by the word varenya ("most execellent") from the Gayatri and the word para ("supreme") from the Bhagavata (1/1/1 and 12/13/19), its application extends as far as the majesty of isvara. Therefore it is stated in the Agni Purana "Through maditation, the purusa can be seen dwelling in the disc of the sun. (But) the Supreme abode of Visnu, Brahman, is alone real and, ever auspicius. (Ag.P. 216/16, 17) That is, through meditation, the purusa, who manifests the indweller within the disc of the sun, which will itself perish at the time of dissolution, so that the inhabitants of the three worlds may worship him, can be seen, i.e. worshipped. But the supreme sbode of Visnu, in the form of Vaikuntha, is alone real, unchanging in the past, present, and future, free from au disturbances, since it partakes of the nature of Brahman.
  After thus explainig the Gayatri, the Agni Purana also makes use of the verse beginning yatradhikrtya gayatrim (Ag.P.272/6) in the section which deals with the characteristics of Puranas. Thus we find the following verses: "The Agni Purana considers the Gayatri to be concerned with Lord alone, who is held therein to be the source of the origin, preservation, and dissolution of the universe. The Bhagavata, characterized by th phrase, 'based on the Gayatri', ever flourishes throughout the casth." Thus is the origin of the Bhagavata demonstrated to be based on the Gayatri.
  And the earlier statement regarding the Sarasvata Kalpa is also appropriate since Sarasvati, whose distinguishing characteristic is speech illustrative of Lord, represents the essence of the Gayatri. As stated in the Agni Purana, "It is called Gayatri since it sings (gayati), or reveals, Vedic text, scriptures, the divine light, and the vital forces. It is called Savitri (the daughter of the sun) since it has the power of enlightening. And since speech represents the essence of the sun, it is also called Sarasvati." (Ag.P. 216/1,2)
  Now the next phrase will be explained. "It fortifies the meaning of the Vedas" : That is, by virtue of the Bhagavata, the meaninig of the Vedas is fortified. Therefore it is said, "One should supplement the Vedas with Itihasa and Puranas." (M.Bh.,Adiparvan 1/267)
  "It is the Samaveda of Puranas": That is, just as the Samaveda is the most perfect of Vedas, so is the Bhagavata the most perfect of Puranas. For just as the Samaveda brings out the one common theme running through the three kandas of the Vedas (karmakanda, upasanakanda, and jnanakanda), so does the Bhagavata demostrate the fact that some of the other Puranas which occasionally seen to partake of the nature of rajas and tamas, and do not appear to be concerned with Lord ultimately find their resolution in Lord alone, as presented in the Bhagavata. Therefore it is said, "In the Vedas, Ramayana, Puranas, and Mahabharata, Hari is everywhere praised, in the beginning, the middle, and the end." The truth of this statement will be demonstrated in the Paramatmasandarbha.
  "Spoken by the Lord Himself": This is to be understood in accordance with the concluding words of the Bhagavata: "Let us meditate on the Lord, who revealed the Bhagavata to Brahma..." (Bh.P.12/13/19)
  "It contains sada vicchedas": This phrase will not be discussed, out of fear of unduly lengthening this text. Thus, Sridhara's interpretation of the phrase hemasimhasamanvitam as meaning "mounted on a throne of gold" is fitting indeed, for as has just been demonstrated, the Bhagavata occupies the position of sovereign ruler of all scriptures. Consequently, both the superiority of the Bhagavata, and the need for its repeated study are established in the Skanda Purana: "Of what avail are collections of other scriptures by the hundreds and thousands...?(Sk.P.16/40) It is therefore thus established that in the present age those seeking to know the highest truth need only study the Bhagavata Purana.

23) ata eva satsv api nanasastresv etad evoktam

kalau nastadrsam esa puranarko 'dhunoditah / iti/

arkatarupakena tadvina nanyesam nanyesam samyagvastuprakasa- katvam iti pratipadyate / yasyaiva srimadbhagavatasya bhasyabhutam srihayasirsapancaratre sastraprastave gani- tam tantrabhagavatabhidham tantram / yasya saksacchrihanumadbhasyavasanabhasyasambandhoktividvatkamadhenutattvadipikabhavarthadipikaparamahamsapriyasukahrdayadayo vyakhyagranthah tatha muktaphalaharililabhaktiratnavalyadayonib andhas ca vividha eva tattanmataprasiddhamahanubhavakrta virajante / yad eva ca hemadrigranthasya danakhande puranadanaprastave matsyapuraniyatallaksanadhrtya prasastam / hemadriparisesakhan- dasya kalanirnaye ca kaliyugadharmanirnaye kalim sabhajayanty aryah ityadikam yadvakyatvenotthapya yatpratipaditadharma eva kalav angikrtah / atha yad eva kaivalyam apy atikramya bhaktisukhavyaharadilingena nijamatasyapy upari virajamanartham matva yad apauruseyam vedantavyakhyanam bhayad acalayataiva sankaravatarataya prasiddhen avakdyamanasvagopanadihetukabhagavadajnapravartitadvayavadenapi tanmatravarnitavisvarupadarsanakrtavrajesvarivismayasrivrajakumarivasanacauryadikam govindastakadau varnayata tatasthibhuya nijavacahsaphalyaya sprstam iti //

23) Thus, even though there exists a variety of scriptures, it is the Bhagavata alone which is described as follows: "This Purana has risen like the sun for those bereft of sight in the Kali Yuga." (Bh.P.1/3/44) It is thus demonstrated that, aside from the sun-like Bhagavata, no other scripture is capable of properly illuminating reality.
  The Tantra known as Tantrabhagavata is considered, in the section of the Hayasirsapancaratra which classifies scriptures, to represent a virtual commentary on the Bhagavata. Actual commentaries on the Bhagavata include the Hanumadbhasya, Vasanabhasya, Sambandhokti, Vidvatkamadhenu, Tattvadipika, Bhavarthadipika, Paramahamsapriya, Sukahrdaya, etc. There also exists a variety of Nibandhas, composed by distinguished authors, well-knows for their particular interpretations, such as the Muktaphala, Harilila Bhaktiratnavali, etc. The Bhagavata is also praised in the Danakhanda of Hemadri's Caturvargacintamani, in the section dealing with the gift of Puranas, as embodying the characteristics mentioned in the Matsya Purana (53/20-23). and in the Parisesakhanda of the same work by Hemadri, in determining the dharma appropriate to the Kali Yuga, in the Kalanirnaya section, the dharma which the Bhagavata verse, 11/5/36 quoted: "The noble ones praise the Kali Yuga..." Sankara, however, commonly accepted to be an avatara of Siva, realized the significance of the Bhagavata, characterized by utterances concerning the joys of bhakti which surpass even the joy of liberation, to be superior to his own doctrines, and was afraid to upset the views found in this divinely composed exposition on Vedanta. As will be explained later, he propagated the doctrine of Advaita at the command of the Lord in order that the latter's true nature might remain hidden. Still,Sankara desired his own words to be fruitrul, and so touched on the Bhagavata indirectly, by describing in such works as his Govindastaka etc. certain events found only in the Bhagavata, such as Yasada's amazement at the vision of the universe form (of Krsna), Krsna's theft of the Gopi's clothes, etc.

24) yad eva kila drstva saksat tatsisyatam praptair api sri madhvacaryacaranair vaisnavamate pravisya vaisnavantaranam tacchisyantarapunyaranyadiritikavyakhyapravesasankaya tatra tatparyantaram likhadbhir vartmopadesah krta iti ca satvata varnayanti / tasmad yuktam uktam tatraiva prathamaskandhe
  tad idam grahayam asa sutam atmavatam varam //
  sarvavedetihasanam saram saram samuddhrtam / dvadase
  sarvavedantasaram hi sribhagavatam isyate /
  tadrasamrtatrptasya nanyatra syad ratih kvacit // tatha prathame
  nigamakalpataror galitam phalam

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