व्यामोहाय चराचरस्य जगतस्ते ते पुराणागमा-
स्तां तामेव हि देवतां परमिकां जल्पन्तु कल्पावधि ।
सिद्धान्ते पुनरेक एव भगवान्विष्णुः समस्तागम-
व्यापारेषु विवेचनव्यतिकरं नीतेषु निश्चीयते ॥
vyāmohāya carācarasya jagatas te te purāṇāgamās
tāṁ tām eva hi devatāṁ paramikāṁ jalpantu kalpāvadhi |
siddhānte punar eka eva bhagavān viṣṇuḥ samastāgama-
vyāpāreṣu vivecana-vyatikaraṁ nīteṣu niścīyate ||
(Padma Purāṇa: 5.97.27; cited in Hari-bhakti-vilāsa: 1.107; Bhakti-rasāmṛta-sindhu: 2.4.142; Laghu-bhāgavatāmṛta: 1.2.53; Caitanya-caritāmṛta: 2.20.142)
“Let the various Purāṇas and Āgamas chatter about the [supposed] supremacy of various devatās for the sake of deluding the world of moving and stationary beings to the end of the kalpa. When, however, the expressions of all the Āgamas are brought into conjoint examination, then, in accord with their siddhānta, one alone, Bhagavān Viṣṇu, is ascertained [to be supreme].”
Commentary
jalpantv ity upahāse, jānanta eva jānantu ity ādivat | samastānām āgamānāṁ śāstrāṇāṁ vyāpāreṣu prayojaneṣu vivecanasya vyāpārasya dūṣaṇatvena tad eva skanda-purāṇādi-vicārasya vyatikaram āsaṅgaṁ prāpiteṣu satsu siddhānte viṣaye viṣṇur eka eva bhagavān sarveśvara iti niścīyate |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 1.107)
“‘Let [the various Purāṇas and Āgamas] chatter’ (jalpantu) is [an expression] in mockery, like [the statement of Brahmā near the end of his praises of Bhagavān Śrī Kṛṣṇa during the Brahma-vimohana-līlā in SB 10.14.38], ‘Let those who [think they] certainly know [you] know [you].’ [The meaning of the second half of the verse is as follows:] When the expressions, that is, aims (prayojanas), of all the Āgamas, that is, śāstras, such as Skanda Purāṇa, are brought into conjunction, that is, connection, for examination, that is, deliberation because of the adverse argumentation of [some] expressions [therein], then, in accord with their siddhānta on this subject, it is ascertained that one alone, Viṣṇu, is Bhagavān, the Supreme Īśvara.”
vyāmohāyeti | sarva-purāṇāgama-rūpa-mahāvākyasya samyag-vicārāyogya-puruṣān prati khaṇḍaśo vadantv ity arthaḥ | yataḥ siddhānta ity ādi | vyāpārā rūdḥy-ādi-vṛttayaḥ | vivecanaṁ vicāraḥ | vyatikara āsaṅgas taṁ nīteṣu tad-vyāpāreṣu yaḥ siddhāntas tasminn eka eva bhagavān niścīyate | carācarā jaṅgamās te cātra manuṣyā eva, manuṣyādhikāritvāt śāstrasya |
(Durgama-saṅgamanī-ṭīkā)
“‘Let them [i.e., the various Purāṇas and Āgamas] speak bit by bit to persons incapable of accurate deliberation on the great statements (mahāvākyas) in the form of all the Purāṇas and Āgamas’ is the meaning since ‘in accord with their siddhānta … [one alone, Bhagavān Viṣṇu, is ascertained to be supreme]’ (siddhānte …). ‘Expressions’ (vyāpārāḥ) refers to the functions (vṛttis) of conventional (rūḍhi) and so on [i.e., the conventional meaning of words (ruḍḥi-artha), the etymological meaning of words (yoga-artha), and so forth]. ‘Examination’ (vivecanam) means deliberation (vicāra). ‘Conjoint’ (vyatikaram) in connection [with each other]. In accord with the siddhānta which comes about when their expressions are brought into that [i.e., into conjoin examination], one alone, Bhagavān, is ascertained [to be supreme]. Regarding [the mention of] ‘moving and stationary beings’ (carācarā), the mobile here refers, furthermore, to human beings alone because of śāstra’s having applicability (adhikāra) [only] for human beings.”
carācarasya jagataṁ vyāmohāya purāṇa-veda-śāstrāṇi tāṁ tāṁ devatāṁ paramikāṁ śreṣṭhāṁ kalpa-paryantaṁ jalpantu, samastānām āgamānāṁ vedānāṁ vyāpāreṣu tātparyeṣu vivecanasya vyatikaraṁ paunaḥpunyena nīteṣu satsu yaḥ siddhāntas tasminn eka eva bhagavān niścīyate |
(Bhakti-sāra-pradarśinī-ṭīkā)
“Let the Purāṇas and Veda-śāstras chatter about the [supposed] supremacy (paramikāṁ) of various devatās for the sake of deluding the world of moving and stationary beings to the end of the kalpa. When the expressions, that is, intended meanings (tātparyas), of all the Āgamas, that is, Vedas, are repeatedly brought into conjunction for examination, then, in accord with the siddhānta which emerges, one alone, Bhagavān, is ascertained [to be supreme].”
nanv evaṁ viṣṇor eva pāramyeṇa nirṇayo na sambhavet, vādi-vipratipatter jāgarūkatvāt, tat-tat-purāṇeṣu vyāsokteṣv eva brahma-rudrādīnām api pāramya-darśanāt, iti cet tatrāha—ata eveti | viṣṇor eva uktaiḥ pramāṇaiḥ pāramyasya siddhatvād ity arthaḥ | vyāmohāyeti | carāḥ deva-mānavādayaḥ, acarāḥ śailādayas tad-adhiṣṭhātāraḥ, tad rūpasya jagataḥ | tāṁ tāṁ brahma-rudrādikām | kintu brahma-sūtrais tad-bhāṣyeṇa ca śrī-bhāgavatena siddhānte sati, tena samastāgama-vyāpāreṣu abhidhā-lakṣaṇādiṣu viveka-saṅgatiṁ nīteṣu, viṣṇur eva anāvṛta-vijñānānanda-mūrtiḥ pāramyavān niścīyate |
(Sāraṅga-raṅgadā-ṭīkā on Laghu-bhāgavatāmṛta: 1.2.53)
“If [the following objection is raised], ‘Well, furthermore, determination of Viṣṇu alone as supreme shall not be possible because of awareness of the mutual discrepancy between proponents [of various views] and because of observance of [mention of] the supremacy even of Brahmā, Rudra, and others directly in the statements of Vyāsa in the various Purāṇas,’ then to that the author ata eva …, meaning, because of the establishment of the supremacy of Viṣṇu alone by the aforementioned pramāṇas [it is stated here that Viṣṇu is supreme]. Regarding [the meaning of the verse] vyāmohāya …, ‘moving beings’ (carāḥ) refers to the devas, human beings, and so on, and ‘stationary beings’ (acarāḥ) refers to the presiding deities of rocks and so forth. ‘The world’ [mentioned in the verse] is that of this nature. ‘Various’ (tāṁ tāṁ) refers to Brahmā, Rudra, and so forth. [The meaning of the second half of the verse is as follows:] When, however, the expressions of all the Āgamas, that is, the denotations, indications, and so on [thereof], are brought into conjunction for analysis, then, when the siddhānta emerges from the Brahma-sūtras and their commentary, Śrīmad Bhāgavatam, Viṣṇu alone is ascertained to be the embodiment of unchecked consciousness and bliss and to be possessed of supremacy.”