“Bhagavata-tatparya-nirnaya is published in Kannada and Sanskrit PDF format”
This is Acharya’s commentary on Bhagavata, the most famous of all the Puranas. This is a unique work which follows the ancient technique of interpreting all Puranas, in the pretext of interpreting one purana, i.e. the Bhagavatam, in this case. There are three varieties of language used in the Puranas: Guhyabhashe or Code language; Darshanabhashe or visible language; and Samadhibhashe or dormant language. By reading the Puranas without knowing this distinction there is the risk of misinterpretation. Madhwacharya is the first one to alert readers about correctly interpreting the Puranas. The Bhagavata-tatparya-nirnaya is the sole work which shows the true way of correctly understanding the heart of the Puranas. There has been no precedent nor a successor to the novel methods found in this puranas.
Madhwa-vijaya extols this work in the following words:
ಪುರಾಣ-ಸ್ಥಾನ-ಪಾನ್ಥಾನಾಮಭಾಷ-ತ್ರಯ ವೇದಿನಾಮ್ |
ಭವತಾ-ಸು-ಸಖಾ ಚಕ್ರೇ ಶ್ರೀ-ಭಾಗವತ-ನಿರ್ಣಯಃ || 15-77 ||
“For those who wish to traverse along the path of the Puranas, but do not know the intricacies of the language techniques used, this Bhagavata tatparya Nirnaya is a perfect guide and companion.”
There have been more than ten commentaries on the Bhagavata. Amongst them, the Bhagavata-tatparya-nirnaya is unparallel. Besides being the oldest available commentary on the Bhagavata, this work is based on a very ancient version of the text, which greatly differs from the version which is generally in vogue. This deserves a special information among collecting commentaries in view of the different (Prameyas) vocabulary. With the help of many scriptural statements as evidence, Acharya has elucidated many epistemological (Shastreeya) and philosophical aspects, which do not occur anywhere else in Sanskrit literature. Ancient dictionaries have been used to discover the meanings of many of the usages which were forgotten in the due course of time. Let us take one instance. In one context in the Bhagavata, Krishna is described as Badara-Pandu-Vadana. Badara is now understood to mean a top. Almost all the commentators have taken it to mean top and have explained the phrase as one who has a fair face like a top. Acharya reminds us of the ancient meaning of the world Badara:
‘ಮನವೋ ಬದರಃ ಸಿನ್ಧುಃ ಶಶಿನಸ್ತುತ್ರಿನಾಮಕಮ್ |
An ancient dictionary explains that the moon has three different unique names: Manava, badara and sindhu. According to this Badara-Pandu-vadana means one who has a beautiful face like the moon. To enjoy the real richness of the meaning of the Bhagavata one has to submit oneself to this commentary written by Acharya. Though it is brief commentary its importance is immeasurable.
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