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sarva-vedānta-sāraṁ hi śrī-bhāgavatam iṣyate |
tad-rasāmṛta-tṛptasya nānyatra syād ratiḥ kvacit ||
(Śrīmad Bhāgavatam: 12.13.15)
“Śrīmad Bhāgavatam is accepted as the essence of the entire Vedānta. One who has been satiated by the nectar of its rasa can have no fondness for [alt., can find no pleasure in] anything else.”
Read on →: sarva-vedānta-sāraṁ hi śrī-bhāgavatam iṣyate
sa saṁhitāṁ bhāgavatīṁ kṛtvānukramya cātma-jam |
śukam adhyāpayāmāsa nivṛtti-nirataṁ muniḥ ||
(Śrīmad Bhāgavatam: 1.7.8)
“After composing and revising this Bhāgavata-saṁhitā [i.e., Śrīmad Bhāgavatam], he [i.e., Vyāsadeva] taught it to his son, the sage Śuka, who delighted in detachment.”
Read on →: sa saṁhitāṁ bhāgavatīṁ kṛtvānukramya cātma-jam
yena rūpa matsya-kūrma-ādi avatāra |
āvirbhāva-tirobhāva yena tā’-sabāra ||
ei mata bhāgavata kāro kṛta naya |
āvirbhāva tirobhāva āpanei haya ||
bhakti-yoge bhāgavata vyāsera jihvāya |
sphūrti se haila mātra kṛṣṇera kṛpāya ||
(Caitanya-bhāgavata: 3.3.510–512)
“As the forms of all the avatāras beginning with Matsya and Kūrma appear and disappear [i.e., are not created and destroyed], so too the Bhāgavata is not composed by anyone and rather appears and disappears of its own accord. By virtue of bhakti-yoga, the Bhāgavata appeared on Vyāsa’s tongue, and this happened only by Kṛṣṇa’s grace.”
Read on →: yena rūpa matsya-kūrma-ādi avatāra
yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe |
bhaktir utpadyate puṁsaḥ śoka-moha-bhayāpahā ||
(Śrīmad Bhāgavatam: 1.7.7)
“Indeed, as it [i.e., Śrīmad Bhāgavatam] is heard, [prema-] bhakti to the Supreme Puruṣa, Śrī Kṛṣṇa, which dispels lamentation, delusion, and fear, arises in a person.”
Read on →: yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe
anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje |
lokasyājānato vidvāṁś cakre sātvata-saṁhitām ||
(Śrīmad Bhāgavatam: 1.7.6)
“Bhakti-yoga [i.e., sādhana-bhakti] to Adhokṣaja [i.e., Bhagavān, the Transcendent] is itself the cessation of misfortune (anartha). The learned one [i.e., Vyāsadeva] then composed this Sātvata-saṁhitā [i.e., Śrīmad Bhāgavatam] for the unknowing people.”
Read on →: anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje
yayā sammohito jīva ātmānaṁ tri-guṇātmakam |
paro’pi manute’narthaṁ tat-kṛtaṁ cābhipadyate ||
(Śrīmad Bhāgavatam: 1.7.5)
“Bewildered by māyā, the jīva, although superior [to the guṇas], thinks himself to be constituted of the three guṇas and [thus] undergoes the misfortune (anartha) [i.e., the plight of saṁsāra] which results from this [i.e., from misidentification of self].”
Read on →: yayā sammohito jīva ātmānaṁ tri-guṇātmakam