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Dharmah projjhita kaitavo tra Paramo nirmatsaranam Satam
vedyam vastavam atra vastu shivadam tapatraounmulanam
Srimad Bhagwate Mahamuni krite kim ba parair iswarah
Sadyo hridy avarudhyate tra kritivih shushruvis tatkshanat.
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Dharma—religiosity, Projjhita—completely rejected, Kaitava—covered by fruitive intention, Atra—herein, Paramah—the highest, Nirmatsaranom—of the cent percent pure hearted, Satam—devotees, Vedyam—understandable, Vastavam—factual, Atra—herein, Vastu—substance, Shivadam—wellbeing, Tapatrao—threefold miseries, Unmulanam—causing uprooting of, Srimad—beautiful, Bhagwate—the Bhagwat Puranam, Mahamuni—the great sage (Vyas), Krite—having compiled, Kim—what is, Ba—the need, Poroir—others, Iswara—the Supreme Lord, Sadyo—at once, Hirdy—within the heart, avarudhate—become compact, Atra—herein, Kritivih—by the pious men, Shushruvis—by culture, Tatkshanat—without delay.
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In this Bhagwat Puranam all so called religious activities, covered by fruitive intentions, are completely rejected and the highest Truth, understandable by the cent per cent pure hearted devotees, is inculcated. The highest truth is the factual reality distinguished from the shadow is described herein for every one's welbeing and causing uprooting of the threefold miseries. The beautiful Bhagwatam is compiled by the great sage Sri Vyasdeva (in his mature stage) and as such what is the need of other scripture (for self realisation)? As soon as a person applies his attentive and submissive aural reception to the messages of this (Bhagwatam) the Supreme Lord at once becomes fixed up compact by such culture (of knowledge).
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The term religiosity includes four primary subjects namely (1) pious activities (2) economic development (3) satisfaction of the senses and at last (4) liberation from the material bondage. Religious life is distinguished from irreligious life of barbarous condition and practically human life begins from the life of religiosity. Eating, sleeping, fearing and mating all these four principles of animal life are common both to the animals as well as to the human being. Religiosity is the extra business of the human being and without religiosity the so called human life is as good as that of the animal. Therefore, in the human society there is some form of religiosity aiming at self realisation with reference to the eternal relation with God.
#$p#In the lower stage of human civilisation there is always a Competition of lording it over the material nature or in other words there is a continuous rivalry for satisfying the senses. And driven by this consciousness of sense gratification religiosity is performed. Pious activities or religious functions are performed with an aim generally for the purpose of some material gain. If such material gain is obtainable otherwise then even the so called religiosity is neglected as we can see in the modern set up of human civilisation. The economic conditions being seemingly fulfilled otherwise no body is interested in religion now. The church, mosque or the temple all are now practically vacant places and they are more interested in the factories, shops and cinemas than the religious places formerly erected by the forefathers of different path of religiosities. This proves definitely that religiosity is performed for economic development and economic development is needed for sense gratification. And where one is baffled in the matter of sense gratification he takes to the cause of salvation in order to become one with the Supreme whole. Therefore, all these stages are different types of the same aim of life namely sense gratification.
#$p#In the Vedas the above mentioned four activities are prescribed in regulative way so that there may not be any undue competition for the purpose of sense gratification. But Srimad "Bhagwatam" is transcendental to all these sense gratificatory activities of the material world. It is purely transcendental literature understandable by a particular class of men known by the name of devotees of the Lord, who are above the comparative field of sense gratificaton. In the material world there is keen competition between the animal to animal, man to man, community to community or even nation to nation for this sense gratificatory activities but the devotees of the Lord are above them. They have nothing to compete with the materialist because they are on the path of back to Godhead where there is everything eternal full and blissful. Such transcendentalists are cent per cent non-envious and therefore pure in heart. In the material world every one is envious of every one and therefore there is competition. But the transcendentalists or devotees of the Lord are not only freed from all material eviousness but also they are on the contrary, kind to every one for endeavouring in the matter of establshing a competitionless society with God in the centre. The socialistic idea of society is artificially competitionless because even in the socialistic state the competition is for the post of dictatorship. The fact is, therefore, that the state of sense gratification is the order of materialistic life take it either from the Vedas or from the common human activities. As mentioned above there are three divisions of the Vedas namely the stage of fruitive activities as to get promotion in the field of better planets like the heaven etc. and above this there is the activities of worshipping different demigods with the same intention of getting promotion in the different planets of the different types of demigods and lastly the activities of reaching the absolute Truth in His impersonal feature to become one with Him.
#$p#Impersonal feature of the Absolute Truth is not the last word. Above the impersonal feature there is the #i#Paramatma feature#/i# and above it there is the Personal feature of the Absolute Truth. Srimad Bhagwat gives us the information of the Absolute Truth in His Personal feature above the impersonal feature. It is therefore more than the topic of impersonal philosophical speculations and as such Srimad Bhagwatam is placed on the higher status than the #i#Jnanakanda#/i# division of the Vedas. It is higher than the #i#Karmakanda#/i# division as well as #i#Jnanakanda#/i# division and more than that it is above the #i#Upashanakanda#/i# division because Srimad Bhagwatam recommends the worship of the Supreme Personality of Godhead Sri Krishna the Divine son of Vasudeva. In the #i#Karmakanda#/i# division of the Vedas there is competition of supremacy in the matter of reaching the heavenly planets for better sense gratification. And the same competition is there in the #i#Jananakanda#/i# or #i#Upashnakandas#/i#. But Srimad Bhagwatam is above all of them because it aims at the Supreme Truth, the substance or the root of all categories. In other words it may be taken that from Srimad Bhagwatam we can know the substance as well as the relativities in the true sense and perspective. The Substance is the Absolute Truth the Supreme Personality of Godhead and all emanations from Him are relativities in different forms of energies. The Living entities are also relative energies of the Substance. The substance is related with all different types of His energies and therefore nothing is different from the Substance but at the same time the energies are different from the Substance. The conception is not self contradictory. Srimad Bhagwatam explicitely deals on this simultaneously one and differential philosophy of the Vedanta Sutra which begins with the #i#Janmadyasya Sutra#/i#.
#$p#Such knowledge of simultaneously one and different from the Absolute Truth is really for the well being of the knower; otherwise the mental speculators mislead the people by wrongly establishing the energy as absolute. When it is factually understood the situation becomes more pleasing than the imperfect conception of monism or dualism. Development of this consciousness leads one at once to the stage of freedom from the threefold miseries. The threefold miseries are (1) in relation with the body and the mind (2) in relation with our dealings with other living being and (3) in relation with the acts of providence on which we have no control. Srimad Bhagwat begins from the surrender of the living entity unto the Absolute person with clear consciousness of the devotee's oneness with the Absolute and at the same time his eternal position of servitorship of the Lord. In the material conception of his life he thinks himself falsely as the lord of all he surveys and therefore he is always troubled in the above mentioned three fold miseries of life. But as soon as he comes to know his real position of transcendental servitude at once he becomes freed from all the above mentioned miseries. The servitorship position of the living being is wasted in the material conception of his life with a false sense of overlordship. This servitorship is transferred unto the Lord in pure consciousness of spiritual identity and at once the living entity becomes freed from the encumbrances of material affliction.
#$p#Over and above this, Srimad Bhagwatam is the personal commentation of the Vedanta Sutra by the great author himself. And that also in the mature stage of his spiritual realisation through the mercy of Narada. Sri Vyasdeva is the authorised incarnation of Narayan the Personality of Godhead. Therefore, there is no question about his authority. He is the author of all other Vedic literatures but surpassing all of them he recommends the study of Srimad Bhagwatam. In other Puranas there is different method of worshipping the demigods but here in the Bhagwatam only the Supreme Personality of Godhead is mentioned. The Supreme Personality of Godhead is the Whole body and the demigods are His different parts of the body. As such by worshipping the Supreme Lord there is no need of worshipping the demigods because the Supreme Lord is at once fixed up in the heart. Lord Chaitanya Mahaprabhu has recomended this Srimad Bhagwatam as the spotless Puranam on account of its being distinguished from all other puranas.
#$p#The mode of receiving the transcendental message is to get it through the ears by submissivenes. No challenging mode can help the receiver in getting or realising the transcendental message. Herein therefore one particular word is used for our proper guidance. This particular word is #i#Shushrusu#/i#. One must be anxious to hear about the transcendental message. And this qualification of hearing with interest is the prime qualfication for assimilating transcendental knowledge.
#$p#Unfortunately less fortunate persons are not interested in giving patient hearing to the message of Srimad Bhagwatam. The process is simple but the application is difficult. Unfortunate persons will find out enough time for hearing ordinary social, political and all sorts of idle talks but when they will be invited to attend a meeting of the devotees assembled to hear on Srimad Bhagwatam, the unfortunate creatures will either be reluctant to attend such meeting or they will indulge in hearing the portion of it where they are unfit to enter in. Professional readers of the Bhagwatam indulge in the confidential topics of the pastimes of the Supreme Lord which seemingly appear to be sex literature. Srimad Bhagwatam is meant to be heard from the beginning of the literature and the class of persons who are fit to assimilate it is also mentioned in this sloka. Such bonafide audience for hearing the Srimad Bhagwatam are generated after many pious deeds but an intelligent person, by thoughtful discretion, can believe in the assurance of the great sage Vyasdeva and give a patient hearing to the message of Srimad Bhagwatam in order to realise directly the Supreme Personality of Godhead. And without undergoing the different stages of Vedic ways one can at once be lifted to the position of #i#Paramhansa#/i# simply by agreeing to receive patiently the message of Srimad Bhagwatam.
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#dl##dd#dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ#/dd#
#dd#vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam#/dd#
#dd#śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ#/dd#
#dd#sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
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#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=dharmaḥ&tab=syno_o&ds=1"#dharmaḥ#/i# — religiosity; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=projjhita&tab=syno_o&ds=1"#projjhita#/i# — completely rejected; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kaitavaḥ&tab=syno_o&ds=1"#kaitavaḥ#/i# — covered by fruitive intention; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=atra&tab=syno_o&ds=1"#atra#/i# — herein; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=paramaḥ&tab=syno_o&ds=1"#paramaḥ#/i# — the highest; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=nirmatsarāṇām&tab=syno_o&ds=1"#nirmatsarāṇām#/i# — of the one-hundred-percent pure in heart; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=satām&tab=syno_o&ds=1"#satām#/i# — devotees; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vedyam&tab=syno_o&ds=1"#vedyam#/i# — understandable; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vāstavam&tab=syno_o&ds=1"#vāstavam#/i# — factual; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=atra&tab=syno_o&ds=1"#atra#/i# — herein; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vastu&tab=syno_o&ds=1"#vastu#/i# — substance; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śivadam&tab=syno_o&ds=1"#śivadam#/i# — well-being; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tāpa&tab=syno_o&ds=1"#tāpa-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=traya&tab=syno_o&ds=1"#traya#/i# — threefold miseries; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=unmūlanam&tab=syno_o&ds=1"#unmūlanam#/i# — causing uprooting of; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śrīmat&tab=syno_o&ds=1"#śrīmat#/i# — beautiful; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhāgavate&tab=syno_o&ds=1"#bhāgavate#/i# — the Bhāgavata Purāṇa; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=mahā&tab=syno_o&ds=1"#mahā-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=muni&tab=syno_o&ds=1"#muni#/i# — the great sage (Vyāsadeva); #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kṛte&tab=syno_o&ds=1"#kṛte#/i# — having compiled; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kim&tab=syno_o&ds=1"#kim#/i# — what is; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vā&tab=syno_o&ds=1"#vā#/i# — the need; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=paraiḥ&tab=syno_o&ds=1"#paraiḥ#/i# — others; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=īśvaraḥ&tab=syno_o&ds=1"#īśvaraḥ#/i# — the Supreme Lord; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sadyaḥ&tab=syno_o&ds=1"#sadyaḥ#/i# — at once; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=hṛdi&tab=syno_o&ds=1"#hṛdi#/i# — within the heart; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=avarudhyate&tab=syno_o&ds=1"#avarudhyate#/i# — becomes compact; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=atra&tab=syno_o&ds=1"#atra#/i# — herein; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kṛtibhiḥ&tab=syno_o&ds=1"#kṛtibhiḥ#/i# — by the pious men; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śuśrūṣubhiḥ&tab=syno_o&ds=1"#śuśrūṣubhiḥ#/i# — by culture; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tat&tab=syno_o&ds=1"#tat-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kṣaṇāt&tab=syno_o&ds=1"#kṣaṇāt#/i# — without delay.
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Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.
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Religion includes four primary subjects, namely pious activities, economic development, satisfaction of the senses, and finally liberation from material bondage. Irreligious life is a barbarous condition. Indeed, human life begins when religion begins. Eating, sleeping, fearing, and mating are the four principles of animal life. These are common both to animals and to human beings. But religion is the extra function of the human being. Without religion, human life is no better than animal life. Therefore, in human societies there is some form of religion which aims at self-realization and which makes reference to man's eternal relationship with God.
#$p#In the lower stages of human civilization, there is always competition to lord it over the material nature or, in other words, there is a continuous rivalry to satisfy the senses. Driven by such consciousness, man turns to religion. He thus performs pious activities or religious functions in order to gain something material. But if such material gains are obtainable in other ways, then so-called religion is neglected. This is the situation in modern civilization. Man is thriving economically, so at present he is not very interested in religion. Churches, mosques or temples are now practically vacant. Men are more interested in factories, shops, and cinemas than in religious places which were erected by their forefathers. This practically proves that religion is performed for some economic gains. Economic gains are needed for sense gratification. Often when one is baffled in the pursuit of sense gratification, he takes to salvation and tries to become one with the Supreme Lord. Consequently, all these states are simply different types of sense gratification.
#$p#In the #i#Vedas#/i#, the above-mentioned four activities are prescribed in the regulative way so that there will not be any undue competition for sense gratification. But #i#Śrīmad-Bhāgavatam#/i# is transcendental to all these sense gratificatory activities. It is purely transcendental literature which can be understood only by the pure devotees of the Lord who are transcendental to competitive sense gratification. In the material world there is keen competition between animal and animal, man and man, community and community, nation and nation. But the devotees of the Lord rise above such competitions. They do not compete with the materialist because they are on the path back to Godhead where life is eternal and blissful. Such transcendentalists are nonenvious and pure in heart. In the material world, everyone is envious of everyone else, and therefore there is competition. But the transcendental devotees of the Lord are not only free from material envy, but are well-wishers to everyone, and they strive to establish a competitionless society with God in the center. The contemporary socialist's conception of a competitionless society is artificial because in the socialist state there is competition for the post of dictator. From the point of view of the #i#Vedas#/i# or from the point of view of common human activities, sense gratification is the basis of material life. There are three paths mentioned in the #i#Vedas#/i#. One involves fruitive activities to gain promotion to better planets. Another involves worshiping different demigods for promotion to the planets of the demigods, and another involves realizing the Absolute Truth and His impersonal feature and becoming one with Him.
#$p#The impersonal aspect of the Absolute Truth is not the highest. Above the impersonal feature is the Paramātmā feature, and above this is the personal feature of the Absolute Truth, or Bhagavān. #i#Śrīmad-Bhāgavatam#/i# gives information about the Absolute Truth in His personal feature. It is higher than impersonalist literatures and higher than the #i#jñāna-kāṇḍa#/i# division of the #i#Vedas#/i#. It is even higher than the #i#karma-kāṇḍa#/i# division, and even higher than the #i#upāsanā-kāṇḍa#/i# division, because it recommends the worship of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. In the #i#karma-kāṇḍa#/i#, there is competition to reach heavenly planets for better sense gratification, and there is similar competition in the #i#jñāna-kāṇḍa#/i# and the #i#upāsanā-kāṇḍa#/i#. The #i#Śrīmad-Bhāgavatam#/i# is superior to all of these because it aims at the Supreme Truth which is the substance or the root of all categories. From #i#Śrīmad-Bhāgavatam#/i# one can come to know the substance as well as the categories. The substance is the Absolute Truth, the Supreme Lord, and all emanations are relative forms of energy.
#$p#Nothing is apart from the substance, but at the same time the energies are different from the substance. This conception is not contradictory. #i#Śrīmad-Bhāgavatam#/i# explicitly promulgates this simultaneously-one-and-different philosophy of the #i#Vedānta-sūtra#/i#, which begins with the "#i#janmādy asya#/i#" (SB 1.1.1) #i#sūtra.#/i#
#$p#This knowledge that the energy of the Lord is simultaneously one with and different from the Lord is an answer to the mental speculators' attempt to establish the energy as the Absolute. When this knowledge is factually understood, one sees the conceptions of monism and dualism to be imperfect. Development of this transcendental consciousness grounded in the conception of simultaneously-one-and-different leads one immediately to the stage of freedom from the threefold miseries. The threefold miseries are (1) those miseries which arise from the mind and body, (2) those miseries inflicted by other living beings, and (3) those miseries arising from natural catastrophes over which one has no control. #i#Śrīmad-Bhāgavatam#/i# begins with the surrender of the devotee unto the Absolute Person. The devotee is fully aware that he is one with the Absolute and at the same time in the eternal position of servant to the Absolute. In the material conception, one falsely thinks himself the lord of all he surveys, and therefore he is always troubled by the threefold miseries of life. But as soon as one comes to know his real position as transcendental servant, he at once becomes free from all miseries. As long as the living entity is trying to master material nature, there is no possibility of his becoming servant of the Supreme. Service to the Lord is rendered in pure consciousness of one's spiritual identity; by service one is immediately freed from material encumbrances.
#$p#Over and above this, #i#Śrīmad-Bhāgavatam#/i# is a personal commentation on the #i#Vedānta-sūtra#/i# by #i#Śrī Vyāsadeva#/i#. It was written in the maturity of his spiritual life through the mercy of Nārada. Śrī Vyāsadeva is the authorized incarnation of Nārāyaṇa, the Personality of Godhead. Therefore, there is no question as to his authority. He is the author of all other Vedic literatures, yet he recommends the study of #i#Śrīmad-Bhāgavatam#/i# above all others. In other #i#Purāṇas#/i# there are different methods set forth by which one can worship the demigods. But in the #i#Bhāgavatam#/i# only the Supreme Lord is mentioned. The Supreme Lord is the total body, and the demigods are the different parts of that body. Consequently, by worshiping the Supreme Lord, one does not need to worship the demigods. The Supreme Lord becomes fixed in the heart of the devotee immediately. Lord Caitanya Mahāprabhu has recommended the #i#Śrīmad-Bhāgavatam#/i# as the spotless #i#Purāṇa#/i# and distinguishes it from all other #i#Purāṇas#/i#.
#$p#The proper method for receiving this transcendental message is to hear it submissively. A challenging attitude cannot help one realize this transcendental message. One particular word is used herein for proper guidance. This word is #i#śuśrūṣu#/i#. One must be anxious to hear this transcendental message. The desire to sincerely hear is the first qualification.
#$p#Less fortunate persons are not at all interested in hearing this #i#Śrīmad-Bhāgavatam#/i#. The process is simple, but the application is difficult. Unfortunate people find enough time to hear idle social and political conversations, but when invited to attend a meeting of devotees to hear #i#Śrīmad-Bhāgavatam#/i# they suddenly become reluctant. Sometimes professional readers of the #i#Bhāgavatam#/i# immediately plunge into the confidential topics of the pastimes of the Supreme Lord, which they seemingly interpret as sex literature. #i#Śrīmad-Bhāgavatam#/i# is meant to be heard from the beginning. Those who are fit to assimilate this work are mentioned in this #i#śloka#/i#: "One becomes qualified to hear #i#Śrīmad-Bhāgavatam#/i# after many pious deeds." The intelligent person, with thoughtful discretion, can be assured by the great sage Vyāsadeva that he can realize the Supreme Personality directly by hearing #i#Śrīmad-Bhāgavatam#/i#. Without undergoing the different stages of realization set forth in the #i#Vedas#/i#, one can be lifted immediately to the position of #i#paramahaṁsa#/i# simply by agreeing to receive this message.
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