Though, in the Srimad Bhagavata Purana, Sri Krishna is the Supreme Being and bhakti to Krishna is presented as the goal of life, that is not the only thing told there. While defining Reality, the Bhagavata says: ‘Those who have realized the Truth say that Reality is non-dual Consciousness.’ There are various shlokas that present the non-dual Reality as supreme. The very first shloka itself begins with an Advaitic tone: ‘We meditate on that supreme Truth from which the creation, maintenance, and dissolution of the universe takes place. That Truth is the material and instrumental cause of the universe. It is called Brahman, and all the world subsist in it without in the least affecting it.’
Explanation:
Yes. The Srimad Bhagavata Purana is often seen as a devotional text focusing on bhakti, primarily towards Lord Krishna, but it also contains deep philosophical teachings that embrace a broader understanding of Reality. The Bhagavata Purana presents a synthesis of different philosophical schools, and while it emphasizes devotion (bhakti), it also acknowledges and reflects Advaita (non-dualism), the philosophy that the ultimate Reality is non-dual Consciousness, or Brahman.
The first verse of the Bhagavata Purana (1.1.1) indeed sets the tone for this broader understanding, with its reference to the supreme truth that transcends the material world and is the source of creation, preservation, and dissolution. It says:
"om namo bhagavate vāsudevāya"
"I bow to Lord Vasudeva (Krishna), the supreme consciousness."
This invocation directly points to Krishna, but it simultaneously hints at a deeper metaphysical reality, often understood as Brahman in Advaita Vedanta, from which all things emanate.
The Bhagavata itself refers to the nature of ultimate Reality in various places. For example, in several chapters, it speaks of Brahman as the formless, eternal essence that is beyond all distinctions and attributes, as in the famous verse (10.87.30):
"Brahman is the Supreme Absolute, transcendental and beyond the material world, ever-luminous and free from all duality."
Further, in several stories, the Bhagavata explicitly draws attention to the non-dual nature of reality. For instance, in the narrative of the Vishnu Sahasranama and the teachings of various sages such as Narada, Maitreya, and Uddhava, we see that the ultimate Reality is described as being beyond any limitations, distinctions, and dualities, in line with Advaita principles.
One of the most striking expressions of non-dualism is found in the teachings of the Bhagavata regarding the nature of Krishna as both the immanent and transcendent Reality. While He is portrayed as the personal God, the Purana also alludes to His cosmic, formless, and transcendent aspect, highlighting that He is identical with the infinite, unchanging consciousness (Brahman), as famously articulated in the Bhagavad Gita (another key text in the Bhagavata tradition).
Moreover, the Bhagavata's teachings also converge with the concept of Maya (illusion), as it describes how the material world is ultimately an appearance of the one non-dual reality. Just as a dream is not separate from the dreamer, the entire cosmos, with its multiplicity, is not separate from the singular, undivided consciousness.
The very idea that the universe exists within this supreme non-dual reality without affecting it is aligned with the Advaitic understanding of the world as an appearance or a manifestation of Brahman. As the Bhagavata states, even though the material world and the beings within it seem to be separate and diverse, they are ultimately nothing but manifestations of the one, indivisible consciousness, Brahman.
In conclusion, while the Srimad Bhagavata Purana certainly emphasizes devotion to Krishna and presents bhakti as the highest path, it is equally clear in its acknowledgment of a non-dual, formless ultimate reality, which is the source and essence of everything. This dual emphasis is part of the unique philosophical richness of the Bhagavata, where both personal devotion and impersonal realization of the non-dual truth coexist harmoniously.
There are many similar passages in the Bhagavata which say
that Reality or Brahman is transcendent, without name and form, without
qualities, without any change, and Being alone. Then, how do we see this
multifarious universe and how are we to account for diversity? In answer it has
been said: ‘Bahuroopam ivabhati mayaya bahurupaya; it is owing to maya that we
see the many in the one.’ So, it is maya that transforms Reality into
multiplicity. The Bhagavata also speaks of other paths like yoga and karma. It
is a compendium of various paths. It is therefore hard to specify what the philosophy
of the Bhagavata is. The Puranas are given different philosophical
interpretations by interpreters belonging to different schools of thought.
Explanation:
In simple terms, the Srimad Bhagavata Purana describes the ultimate Reality, or Brahman, as something that is beyond name, form, and any qualities. It is pure existence, without change or division—just Being. Now, this might sound confusing because, in the world we experience, we see diversity—many forms, names, and changes. So, how do we explain this?
The Bhagavata answers this with the concept of Maya. Maya is like an illusion or a veil that hides the true, unchanging nature of Brahman and makes the one Reality appear as many different things.
Example of Maya:
Imagine you're looking at a rope in dim light, and it looks like a snake. But when the light is brighter, you realize it’s just a rope. In the dim light, the snake is an illusion—it's not real, just how the rope appeared under certain conditions. Similarly, Maya makes the one, unchanging Brahman appear as the many diverse things we see in the world.
The Bhagavata teaches that this illusion of diversity comes from Maya, which makes us perceive the world in different forms and names, even though, at the deepest level, everything is one.
Different Paths:
The Bhagavata also talks about different paths to spiritual realization, like bhakti (devotion), yoga (meditation), and karma (selfless action). It’s like a big guidebook that offers various ways for people to connect with the divine. Since it includes many different teachings, it's hard to pin down a single philosophical system or interpretation, as different scholars and spiritual teachers interpret the Bhagavata in their own ways.
Simple Analogy:
Think of the Bhagavata like a large, diverse menu at a restaurant. It has many different dishes—some spicy (like devotion), some mild (like meditation), and some simple (like action)—and all of them can lead you to the same feeling of fullness (spiritual realization). The menu is not about one dish being better than another, but rather about offering different paths based on what works for each individual.
In summary, the Bhagavata teaches that although the ultimate Reality is beyond form and change, the world we see is an illusion created by Maya. And to understand this, it offers a variety of spiritual paths to suit different people’s needs.
The Bhagavata is considered the most authoritative text by
almost all schools of dualistic thought. Thus Sri Chaitanya, Madhvacharya,
Vallabhacharya, and even some Vishishtadvaitins and various subsects consider
the Bhagavata their authority. There are, however, Advaitic ideas in plenty
there, as we have already seen. Some leaders of the different schools of
thought mentioned above emphasize — with some vehemence, as it were — that it
is their school of thought alone that is upheld by the Bhagavata. To reconcile
contradictory passages, sometimes the text has to be interpreted according to
the theory these acharyas believe in.
Explanation:
The Bhagavata Purana is a very important spiritual text, especially for schools of thought that believe in a dualistic view of the universe (where God and the world are separate). This includes traditions like Sri Chaitanya's, Madhvacharya's, and Vallabhacharya's, as well as some followers of Vishishtadvaita. These groups see the Bhagavata as their ultimate authority.
However, the Bhagavata also contains ideas that can support a non-dualistic view (like in Advaita Vedanta, where everything is seen as one). This is a bit contradictory because dualistic and non-dualistic ideas don’t always go together easily.
Because of these contradictions, different spiritual leaders (called acharyas) often interpret the Bhagavata according to the philosophy they follow. They sometimes focus on certain parts of the text that support their views and may explain or reinterpret the rest in a way that fits their beliefs.
Simple example:
Imagine you're reading a book that talks about both cats and dogs. Some people read it and think the book is all about cats (because they love cats), while others think it's mainly about dogs (because they love dogs). But the book itself talks about both animals, and some parts might seem more focused on one than the other. Each reader interprets the book in a way that fits their own preference, even though the book includes both.
So, the Bhagavata has different ideas, and depending on which school of thought you follow, you might emphasize different parts to fit your philosophy.
Source – excerpts from ‘Bhagavata Darshana by Swami
Bhuteshanand’ in Prabuddha Bharata magazine August 2008 issue.