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According to Viraraghava Acarya...

Expressions researched:
"According to" |"Srila Viraraghava" |"Viraraghava Acarya" |"Viraraghava"

Notes from the compiler: VedaBase query: "Viraraghava"

Srimad-Bhagavatam

SB Canto 4

Vīrarāghava Ācārya has indicated that this word mahātmā means "steady in heart."
SB 4.5.12, Translation and Purport:

While all the people talked amongst themselves, Dakṣa saw dangerous omens from all sides, from the earth and from the sky.

In this verse Dakṣa has been described as mahātmā. The word mahātmā has been commented upon by different commentators in various manners. Vīrarāghava Ācārya has indicated that this word mahātmā means "steady in heart." That is to say that Dakṣa was so stronghearted that even when his beloved daughter was prepared to lay down her life, he was steady and unshaken. But in spite of his being so stronghearted, he was perturbed when he saw the various disturbances created by the gigantic black demon.

According to Vīrarāghava Ācārya, alakā means "uncommonly beautiful."
SB 4.6.23, Translation and Purport:

Thus the demigods saw the wonderfully beautiful region known as Alakā in the forest known as Saugandhika, which means "full of fragrance." The forest is known as Saugandhika because of its abundance of lotus flowers.

Sometimes Alakā is known as Alakā-purī, which is also the name of the abode of Kuvera. Kuvera's abode, however, cannot be seen from Kailāsa. Therefore the region of Alakā referred to here is different from the Alakā-purī of Kuvera. According to Vīrarāghava Ācārya, alakā means "uncommonly beautiful." In the region of Alakā the demigods saw, there is a type of lotus flower known as Saugandhika that distributes an especially fragrant scent.

Śrīmad Vīrarāghava Ācārya, an ācārya in the disciplic succession of the Rāmānuja-sampradāya, has remarked in his commentary that caṇḍālas, or conditioned souls who are born in lower than śūdra families, can also be initiated according to circumstances.
SB 4.8.54, Purport:

If someone does go and preach, taking all risks and allowing all considerations for time and place, it might be that there are changes in the manner of worship, but that is not at all faulty according to śāstra. Śrīmad Vīrarāghava Ācārya, an ācārya in the disciplic succession of the Rāmānuja-sampradāya, has remarked in his commentary that caṇḍālas, or conditioned souls who are born in lower than śūdra families, can also be initiated according to circumstances. The formalities may be slightly changed here and there to make them Vaiṣṇavas.

Bhagavad-dharmiṇaḥ is described by Vīrarāghava Ācārya as nivṛtta-dharmeṇa, which indicates that it cannot be contaminated by material aspiration.
SB 4.23.10, Translation and Purport:

Mahārāja Pṛthu thus engaged completely in devotional service, executing the rules and regulations strictly according to principles, twenty-four hours daily. Thus his love and devotion unto the Supreme Personality of Godhead, Kṛṣṇa, developed and became unflinching and fixed.

The word bhagavad-dharmiṇaḥ indicates that the religious process practiced by Mahārāja Pṛthu was beyond all pretensions. As stated in the beginning of Śrīmad-Bhāgavatam (1.1.2), dharmaḥ projjhita-kaitavo 'tra: religious principles which are simply pretentious are actually nothing but cheating. Bhagavad-dharmiṇaḥ is described by Vīrarāghava Ācārya as nivṛtta-dharmeṇa, which indicates that it cannot be contaminated by material aspiration.

King Prācīnabarhi did not wait for his sons return but simply left messages to the effect that his sons were to protect the mass of citizens. According to Vīrarāghava Ācārya, such protection means organizing the citizens into the specific divisions of the four varṇas and four āśramas.
SB 4.29.81, Translation and Purport:

In the presence of his ministers, the saintly King Prācīnabarhi left orders for his sons to protect the citizens. He then left home and went off to undergo austerities in a holy place known as Kapilāśrama.

The word prajā-sarga is very important in this verse. When the saintly King Prācīnabarhi was induced by the great sage Nārada to leave home and take to the devotional service of the Lord, his sons had not yet returned from their austerities in the water. However, he did not wait for their return but simply left messages to the effect that his sons were to protect the mass of citizens. According to Vīrarāghava Ācārya, such protection means organizing the citizens into the specific divisions of the four varṇas and four āśramas.

Here Lord Viṣṇu is described as possessing eight arms with eight kinds of weapons. According to Vīrarāghava Ācārya, the conchshell and lotus flower are also accepted as weapons.
SB 4.30.6, Translation and Purport:

The Lord's face was very beautiful, and His head was decorated with a shining helmet and golden ornaments. The helmet was dazzling and was very beautifully situated on His head. The Lord had eight arms, which each held a particular weapon. The Lord was surrounded by demigods, great sages and other associates. These were all engaged in His service. Garuḍa, the carrier of the Lord, glorified the Lord with Vedic hymns by flapping his wings. Garuḍa appeared to be an inhabitant of the planet known as Kinnaraloka.

Generally the Viṣṇu form is manifested with four hands holding four objects (a conchshell, disc, club and lotus flower). However, here Lord Viṣṇu is described as possessing eight arms with eight kinds of weapons. According to Vīrarāghava Ācārya, the conchshell and lotus flower are also accepted as weapons. Since the Lord is the supreme controller, whatever is in His hand can be considered a weapon. Four hands hold four kinds of weapons, and the extra four hands hold an arrow, bow, trident and snake. Śrī Vīrarāghava Ācārya describes the eight weapons as śaṅkha, cakra, gadā, padma, śārṅga, śara, etc.

SB Canto 5

It is to be understood that all the dvīpas, or islands, are surrounded by different types of oceans, and it is said herein that the breadth of each ocean is the same as that of the island it surrounds. The length of the oceans, however, cannot equal the length of the islands. According to Vīrarāghava Ācārya, the breadth of the first island is 100,000 yojanas.
SB 5.1.33, Translation and Purport:

The seven oceans respectively contain salt water, sugarcane juice, liquor, clarified butter, milk, emulsified yogurt, and sweet drinking water. All the islands are completely surrounded by these oceans, and each ocean is equal in breadth to the island it surrounds. Mahārāja Priyavrata, the husband of Queen Barhiṣmatī, gave sovereignty over these islands to his respective sons, namely Āgnīdhra, Idhmajihva, Yajñabāhu, Hiraṇyaretā, Ghṛtapṛṣṭha, Medhātithi and Vītihotra. Thus they all became kings by the order of their father.

It is to be understood that all the dvīpas, or islands, are surrounded by different types of oceans, and it is said herein that the breadth of each ocean is the same as that of the island it surrounds. The length of the oceans, however, cannot equal the length of the islands. According to Vīrarāghava Ācārya, the breadth of the first island is 100,000 yojanas. One yojana equals eight miles, and therefore the breadth of the first island is calculated to be 800,000 miles. The water surrounding it must have the same breadth, but its length must be different.

We should act in such a way in this life that after giving up this body, we will become liberated from the bondage of repeated birth and death. This is called jīvan-mukti. Śrīla Vīrarāghava Ācārya states that in the Chāndogya Upaniṣad there are eight symptoms of a jīvan-mukta, a person who is already liberated even when living in this body.
SB 5.4.5, Purport:

One must stop the process of repeated birth and death and return home, back to Godhead. The words tan-mahimānam avāpa are significant in this regard. Śrīla Śrīdhara Svāmī says that mahimā means liberation in this life. We should act in such a way in this life that after giving up this body, we will become liberated from the bondage of repeated birth and death. This is called jīvan-mukti. Śrīla Vīrarāghava Ācārya states that in the Chāndogya Upaniṣad there are eight symptoms of a jīvan-mukta, a person who is already liberated even when living in this body. The first symptom of one so liberated is that he is freed from all sinful activity (apahata-pāpa). As long as one is under the clutches of māyā in the material energy, one has to engage in sinful activity. Bhagavad-gītā describes such people as duṣkṛtinaḥ, which indicates that they are always engaged in sinful activity. One who is liberated in this life does not commit any sinful activities. Sinful activity involves illicit sex, meat-eating, intoxication and gambling. Another symptom of a liberated person is vijara, which indicates that he is not subjected to the miseries of old age. Another symptom is vimṛtyu. A liberated person prepares himself in such a way that he does not take on any more material bodies, which are destined to die. In other words. he does not fall down again to repeat birth and death. Another symptom is viśoka, which indicates that he is callous to material distress and happiness. Another is vijighatsa, which indicates that he no longer desires material enjoyment. Another symptom is apipātā, which means that he has no desire other than to engage in the devotional service of Kṛṣṇa, his dearmost pursuable Lord. A further symptom is satya-kāma, which indicates that all his desires are directed to the Supreme Truth, Kṛṣṇa. He does not want anything else. He is satya-saṅkalpa. Whatever he desires is fulfilled by the grace of Kṛṣṇa. First of all, he does not desire anything for his material benefit, and secondly if he desires anything at all, he simply desires to serve the Supreme Lord. That desire is fulfilled by the Lord's grace. That is called satya-saṅkalpa. Śrīla Viśvanātha Cakravartī points out that the word mahimā means returning to the spiritual world, back home, back to Vaikuṇṭha. Śrī Śukadeva says that the word mahimā means that the devotee attains the qualities of the Supreme Personality of Godhead. This is called sadharma, or "the same quality." Just as Kṛṣṇa is never born and never dies, His devotees who return to Godhead never die and never take birth within the material world.

Śrīla Vīrarāghava says: when one is very affectionate due to an intimate relationship, one is described as māyāmaya.
SB 5.18.17, Translation and Purport:

Accompanied during the daytime by the sons of the Prajāpati (the predominating deities of the days) and accompanied at night by his daughters (the deities of the nights), Lakṣmīdevī worships the Lord during the period known as the Saṁvatsara in His most merciful form as Kāmadeva. Fully absorbed in devotional service, she chants the following mantras.

The word māyāmayam used in this verse should not be understood according to the interpretations of the Māyāvādīs. Māyā means affection as well as illusion. When a mother deals with her child affectionately, she is called māyāmaya. In whatever form the Supreme Lord Viṣṇu appears, He is always affectionate toward His devotees. Thus the word māyāmayam is used here to mean "very affectionate toward the devotees." Śrīla Jīva Gosvāmī writes in this regard that māyāmayam can also mean kṛpā-pracuram, deeply merciful. Similarly, Śrīla Vīrarāghava says, māyā-pracuranātmīya-saṅkalpena parigṛhītam ity arthaḥ jñāna-paryāyo'tra māyā-śabdaḥ: when one is very affectionate due to an intimate relationship, one is described as māyāmaya. Śrīla Viśvanātha Cakravartī Ṭhākura explains māyāmayam by dividing it into the words māyā and āmayam. He explains these words to indicate that because the living entity is covered by the disease of illusion, the Lord is always eager to deliver His devotee from the clutches of māyā and cure him of the disease caused by the illusory energy.

Śrīla Vīrarāghava Ācārya explains this verse of Śrīmad-Bhāgavatam as follows. The original cause of the cosmic manifestation must be the oldest person and must therefore be beyond material transformations. He is the enjoyer of all auspicious activities and is the cause of conditional life and also liberation.
SB 5.20.5, Translation and Purport:

(This is the mantra by which the inhabitants of Plakṣadvīpa worship the Supreme Lord.) Let us take shelter of the sun-god, who is a reflection of Lord Viṣṇu, the all-expanding Supreme Personality of Godhead, the oldest of all persons. Viṣṇu is the only worshipable Lord. He is the Vedas, He is religion, and He is the origin of all auspicious and inauspicious results.

Lord Viṣṇu is even the Supreme Lord of death, as confirmed in Bhagavad-gītā (mṛtyuḥ sarva-haraś cāham (BG 10.34)). There are two kinds of activity—auspicious and inauspicious—and both are controlled by Lord Viṣṇu. Inauspicious activities are said to be behind Lord Viṣṇu, whereas auspicious activities stand before Him. The auspicious and the inauspicious exist throughout the entire world, and Lord Viṣṇu is the controller of them both.

In regard to this verse, Śrīla Madhvācārya says:

sūrya-somāgni-vārīśa-
vidhātṛṣu yathā-kramam
plakṣādi-dvīpa-saṁsthāsu
sthitaṁ harim upāsate

There are many lands, fields, mountains and oceans throughout the creation, and everywhere the Supreme Personality of Godhead is worshiped by His different names.

Śrīla Vīrarāghava Ācārya explains this verse of Śrīmad-Bhāgavatam as follows. The original cause of the cosmic manifestation must be the oldest person and must therefore be beyond material transformations. He is the enjoyer of all auspicious activities and is the cause of conditional life and also liberation. The demigod Sūrya, who is categorized as a very powerful jīva, or living entity, is a representation of one of the parts of His body. We are naturally subordinate to powerful living entities, and therefore we can worship the various demigods as living beings who are powerful representatives of the Supreme Personality of Godhead. Although the worship of the sun-god is recommended in this mantra, He is worshiped not as the Supreme Personality of Godhead but as His powerful representative.

SB Canto 6

Quoting from the Vedas, Śrīla Vīrarāghava Ācārya explains that austerity involves observing fasts as fully as possible (tapasānāśakena).
SB 6.1.13-14, Purport:

In the bhakti-mārga, the path of devotional service, one must strictly follow the regulative principles by first controlling the tongue (sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234)). The tongue (jihvā) can be controlled if one chants the Hare Kṛṣṇa mahā-mantra, does not speak of any subjects other than those concerning Kṛṣṇa and does not taste anything not offered to Kṛṣṇa. If one can control the tongue in this way, brahmacarya and other purifying processes will automatically follow. It will be explained in the next verse that the path of devotional service is completely perfect and is therefore superior to the path of fruitive activities and the path of knowledge. Quoting from the Vedas, Śrīla Vīrarāghava Ācārya explains that austerity involves observing fasts as fully as possible (tapasānāśakena). Śrīla Rūpa Gosvāmī has also advised that atyāhāra, too much eating, is an impediment to advancement in spiritual life.

Śrīla Vīrarāghava Ācārya gives this opinion: "Although at the time of death he was chanting the name of his son, he nevertheless concentrated his mind upon the holy name of Nārāyaṇa."
SB 6.1.27, Purport:

Somehow or other, Ajāmila consciously or unconsciously chanted the name of Nārāyaṇa at the time of death (ante nārāyaṇa-smṛtiḥ), and therefore he became all-perfect simply by concentrating his mind on the name of Nārāyaṇa. It may also be concluded that Ajāmila, who was the son of a brāhmaṇa, was accustomed to worshiping Nārāyaṇa in his youth because in every brāhmaṇa's house there is worship of the nārāyaṇa-śilā. This system is still present in India; in a rigid brāhmaṇa's house, there is nārāyaṇa-sevā, worship of Nārāyaṇa. Therefore, although the contaminated Ajāmila was calling for his son, by concentrating his mind on the holy name of Nārāyaṇa he remembered the Nārāyaṇa he had very faithfully worshiped in his youth.

In this regard Śrīla Śrīdhara Svāmī expressed his verdict as follows: etac ca tad-upalālanādi-śrī-nārāyaṇa-namoccāraṇa-māhātmyena tad-bhaktir evābhūd iti siddhāntopayogitvenāpi draṣṭavyam. "According to the bhaktisiddhānta, it is to be analyzed that because Ajāmila constantly chanted his son's name, Nārāyaṇa, he was elevated to the platform of bhakti, although he did not know it." Similarly, Śrīla Vīrarāghava Ācārya gives this opinion: evaṁ vartamānaḥ sa dvijaḥ mṛtyu-kāle upasthite satyajño nārāyaṇākhye putra eva matiṁ cakāra matim āsaktām akarod ity arthaḥ. "Although at the time of death he was chanting the name of his son, he nevertheless concentrated his mind upon the holy name of Nārāyaṇa."

Śrīla Vīrarāghava Ācārya comments that dhṛta-vrata means dhṛtaṁ vrataṁ strī-saṅga-rāhityātmaka-brahmacarya-rūpam. In other words, Ajāmila followed the rules and regulations of celibacy as a perfect brahmacārī and was very softhearted, truthful, clean and pure.
SB 6.1.56-57, Translation and Purport:

In the beginning this brāhmaṇa named Ajāmila studied all the Vedic literatures. He was a reservoir of good character, good conduct and good qualities. Firmly established in executing all the Vedic injunctions, he was very mild and gentle, and he kept his mind and senses under control. Furthermore, he was always truthful, he knew how to chant the Vedic mantras, and he was also very pure. Ajāmila was very respectful to his spiritual master, the fire-god, guests, and the elderly members of his household. Indeed, he was free from false prestige. He was upright, benevolent to all living entities, and well behaved. He would never speak nonsense or envy anyone.

The order carriers of Yamarāja, the Yamadūtas, are explaining the factual position of piety and impiety and how a living entity is entangled in this material world. Describing the history of Ajāmila's life, the Yamadūtas relate that in the beginning he was a learned scholar of the Vedic literature. He was well behaved, neat and clean, and very kind to everyone. In fact, he had all good qualities. In other words, he was like a perfect brāhmaṇa. A brāhmaṇa is expected to be perfectly pious, to follow all the regulative principles and to have all good qualities. The symptoms of piety are explained in these verses. Śrīla Vīrarāghava Ācārya comments that dhṛta-vrata means dhṛtaṁ vrataṁ strī-saṅga-rāhityātmaka-brahmacarya-rūpam. In other words, Ajāmila followed the rules and regulations of celibacy as a perfect brahmacārī and was very softhearted, truthful, clean and pure. How he fell down in spite of all these qualities and thus came to be threatened with punishment by Yamarāja will be described in the following verses.

Śrīla Vīrarāghava Ācārya comments, yatheṣṭa-gatir ity arthaḥ: by worshiping Viṣṇu, a devotee can get whatever he likes.
SB 6.16.29, Purport:

A karmī's material opulence and a devotee's material opulence are not on the same level. Śrīla Madhvācārya comments in this way:

anyāntaryāmiṇaṁ viṣṇum
upāsyānya-samīpagaḥ
bhaved yogyatayā tasya
padaṁ vā prāpnuyān naraḥ

By worshiping Lord Viṣṇu one can get whatever he desires, but a pure devotee never asks Lord Viṣṇu for any material profit. Instead he serves Lord Viṣṇu without material desires and is therefore ultimately transferred to the spiritual kingdom. In this regard, Śrīla Vīrarāghava Ācārya comments, yatheṣṭa-gatir ity arthaḥ: by worshiping Viṣṇu, a devotee can get whatever he likes. Mahārāja Citraketu wanted only to return home, back to Godhead, and therefore he achieved success in that way.

SB Canto 8

Vīrarāghava Ācārya mentions that this Vaikuṇṭha is within the universe. It is situated above the mountain known as Lokāloka. This planet is worshiped by everyone.
SB 8.5.5, Translation and Purport:

Just to please the goddess of fortune, the Supreme Personality of Godhead, Vaikuṇṭha, at her request, created another Vaikuṇṭha planet, which is worshiped by everyone.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks here that this Vaikuṇṭha planet, like Śrīmad-Bhāgavatam, appears and is said to be born or created, but both Śrīmad-Bhāgavatam and Vaikuṇṭha eternally exist beyond the material universes, which are enveloped by eight kinds of coverings. As described in the Second Canto, Lord Brahmā saw Vaikuṇṭha before the creation of the universe. Vīrarāghava Ācārya mentions that this Vaikuṇṭha is within the universe. It is situated above the mountain known as Lokāloka. This planet is worshiped by everyone.

Śrīmad Vīrarāghava Ācārya, in his Bhāgavata-candra-candrikā, describes the Vaiṣṇava philosophy as follows. The cosmic manifestation is described as sat and asat, as cit and acit. Matter is acit, and the living force is cit, but their origin is the Supreme Personality of Godhead, in whom there is no difference between matter and spirit.
SB 8.12.8, Purport:

Śrīmad Vīrarāghava Ācārya, in his Bhāgavata-candra-candrikā, describes the Vaiṣṇava philosophy as follows. The cosmic manifestation is described as sat and asat, as cit and acit. Matter is acit, and the living force is cit, but their origin is the Supreme Personality of Godhead, in whom there is no difference between matter and spirit. According to this conception, the cosmic manifestation, consisting of both matter and spirit, is not different from the Supreme Personality of Godhead. Idaṁ hi viśvaṁ bhagavān ivetaraḥ: "This cosmic manifestation is also the Supreme Personality of Godhead, although it appears different from Him."

SB Canto 10.1 to 10.13

In text four the word upagīyamānāt is used: nivṛtta-tarṣair upagīyamānāt. Who will chant the glories of the Lord unless he is a devotee? Therefore the word nivṛtta-tarṣaiḥ indicates the devotee, and no one else. These are the remarks of ācāryas like Vīrarāghava Ācārya and Vijayadhvaja.
SB 10.1.69, Purport:

The perfection of devotional service lies in complete surrender unto the lotus feet of Kṛṣṇa, with no material desires. One who surrenders in this way is already liberated. Jīvan-muktaḥ sa ucyate. One who is always busy serving Kṛṣṇa, in whatever condition he may live, is understood to be liberated even in this life. Such a person, who is a pure devotee, does not need to change his body; indeed, he does not possess a material body, for his body has already been spiritualized. An iron rod kept constantly within a fire will ultimately become fire, and whatever it touches will burn. Similarly, the pure devotee is in the fire of spiritual existence, and therefore his body is cin-maya; that is, it is spiritual, not material, because the pure devotee has no desire but the transcendental desire to serve the Lord. In text four the word upagīyamānāt is used: nivṛtta-tarṣair upagīyamānāt. Who will chant the glories of the Lord unless he is a devotee? Therefore the word nivṛtta-tarṣaiḥ indicates the devotee, and no one else. These are the remarks of ācāryas like Vīrarāghava Ācārya and Vijayadhvaja. To desire anything other than devotional service will diminish one's freedom from material desires, but when one is free from all such desires one is called nivṛtta-tarṣaiḥ (CC Madhya 19.170).

In the commentary of Śrī Vīrarāghava Ācārya, the following extra verse is accepted after text twenty-three: "O demigods, even great sages, following the order of Viṣṇu, appeared in the forms of cows and calves to please the Supreme Personality of Godhead by delivering milk."
SB 10.1.69, Purport:

In the commentary of Śrī Vīrarāghava Ācārya, the following extra verse is accepted after text twenty-three:

ṛṣayo 'pi tad-ādeśāt
kalpyantāṁ paśu-rūpiṇaḥ
payo-dāna-mukhenāpi
viṣṇuṁ tarpayituṁ surāḥ

"O demigods, even great sages, following the order of Viṣṇu, appeared in the forms of cows and calves to please the Supreme Personality of Godhead by delivering milk."

Śrī Vīrarāghava Ācārya, in his commentary, has included the following half-verse in this regard: asurāḥ sarva evaita lokopadrava-kāriṇaḥ. Asuras are always disturbing elements for human society.
SB 10.1.69, Purport:

No one can blame Nāradajī for encouraging Kaṁsa to kill the sons of Devakī. The saint Nārada is always a well-wisher for human society, and he wanted the Supreme Personality of Godhead, Kṛṣṇa, to descend to this world as soon as possible so that the society of demigods would be pleased and would see Kaṁsa and his friends killed by Kṛṣṇa. Kaṁsa would also attain salvation from his nefarious activities, and this too would very much please the demigods and their followers. Śrīla Viśvanātha Cakravartī Ṭhākura remarks in this connection that Nārada Muni sometimes did things that were beneficial to the demigods and the demons simultaneously. Śrī Vīrarāghava Ācārya, in his commentary, has included the following half-verse in this regard: asurāḥ sarva evaita lokopadrava-kāriṇaḥ. Asuras are always disturbing elements for human society.

Śrīla Vīrarāghava Ācārya also says that Vasudeva was one of the demigods and that within his mind the Supreme Personality of Godhead appeared as an awakening of consciousness.
SB 10.2.16, Translation and Purport:

Thus the Supreme Personality of Godhead, who is the Supersoul of all living entities and who vanquishes all the fear of His devotees, entered the mind of Vasudeva in full opulence.

The word viśvātmā refers to one who is situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61)). Another meaning of viśvātmā is "the only lovable object for everyone." Because of forgetfulness of this object, people are suffering in this material world, but if one fortunately revives his old consciousness of loving Kṛṣṇa and connects with Viśvātmā, one becomes perfect. The Lord is described in the Third Canto (3.2.15) as follows: parāvareśo mahad-aṁśa-yukto hy ajo 'pi jāto bhagavān. Although unborn, the Lord, the master of everything, appears like a born child by entering the mind of a devotee. The Lord is already there within the mind, and consequently it is not astonishing for Him to appear as if born from a devotee's body. The word āviveśa signifies that the Lord appeared within the mind of Vasudeva. There was no need for a discharge of semen. That is the opinion of Śrīpāda Śrīdhara Svāmī and Śrīla Viśvanātha Cakravartī Ṭhākura. In the Vaiṣṇava-toṣaṇī, Śrīla Sanātana Gosvāmī says that consciousness was awakened within the mind of Vasudeva. Śrīla Vīrarāghava Ācārya also says that Vasudeva was one of the demigods and that within his mind the Supreme Personality of Godhead appeared as an awakening of consciousness.

Śrī Vīrarāghava Ācārya says that these words refer to the effulgence of the Supreme Personality of Godhead.
SB 10.2.17, Purport:

The words pauruṣaṁ dhāma have been explained by various ācāryas. Śrī Vīrarāghava Ācārya says that these words refer to the effulgence of the Supreme Personality of Godhead. Vijayadhvaja says that they signify viṣṇu-tejas, and Śukadeva says bhagavat-svarūpa. The Vaiṣṇava-toṣaṇī says that these words indicate the influence of the Supreme Lord's effulgence, and Viśvanātha Cakravartī Ṭhākura says that they signify the appearance of the Supreme Personality of Godhead.

Commenting upon this verse, Śrī Vīrarāghava Ācārya writes, vasudeva-devakī jaṭharayor hṛdayayor bhagavataḥ sambandhaḥ. The Supreme Lord's entrance into the womb of Devakī from the heart of Vasudeva was a heart-to-heart relationship.
SB 10.2.18, Purport:

Commenting upon this verse, Śrī Vīrarāghava Ācārya writes, vasudeva-devakī jaṭharayor hṛdayayor bhagavataḥ sambandhaḥ. The Supreme Lord's entrance into the womb of Devakī from the heart of Vasudeva was a heart-to-heart relationship.

One should have the common sense to ask why, if Kṛṣṇa or Rāma were fictitious, stalwart scholars like Śrīdhara Svāmī, Rūpa Gosvāmī, Sanātana Gosvāmī, Vīrarāghava, Vijayadhvaja, Vallabhācārya and many other recognized ācāryas would have spent so much time to write about Kṛṣṇa in notes and commentaries on Śrīmad-Bhāgavatam.
SB 10.2.35, Purport:

Because foolish mūḍhas do not awaken their spiritual nature, they do not understand Kṛṣṇa or Rāma (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11)). Even big academic scholars, not considering the endeavors of the ācāryas who have recommended devotional service in many elaborate commentaries and notes, think that Kṛṣṇa is fictitious. This is due to a lack of transcendental knowledge and a failure to awaken Kṛṣṇa consciousness. One should have the common sense to ask why, if Kṛṣṇa or Rāma were fictitious, stalwart scholars like Śrīdhara Svāmī, Rūpa Gosvāmī, Sanātana Gosvāmī, Vīrarāghava, Vijayadhvaja, Vallabhācārya and many other recognized ācāryas would have spent so much time to write about Kṛṣṇa in notes and commentaries on Śrīmad-Bhāgavatam.

Śrī Vīrarāghava Ācārya comments that each of the items mentioned in the first half of this verse is a cause for material entanglement.
SB 10.13.53, Purport:

Śrī Vīrarāghava Ācārya comments that each of the items mentioned in the first half of this verse is a cause for material entanglement. Kāla, or the time factor, agitates the modes of material nature, and svabhāva is the result of association with these modes. Therefore Narottama dāsa Ṭhākura says, bhakta-sane vāsa. If one associates with bhaktas, then one's svabhāva, or nature, will change. Our Kṛṣṇa consciousness movement is meant to give people good association so that this change may take place, and we actually see that by this method people all over the world are gradually becoming devotees.

Lectures

Srimad-Bhagavatam Lectures

We don't find in the Śrīmad-Bhāgavatam by so many big, big commentators, Śrīdhara Svāmī, Jīva Gosvāmī, and Vīrarāghava Ācārya, many, many... They never recommend Bhāgavata-saptāha. I do not know wherefrom it has come.
Lecture on SB 3.25.16 -- Bombay, November 16, 1974:

Caitanya Mahāprabhu says read Śrīmad-Bhāgavatam and chant Hare Kṛṣṇa mantra. Don't talk nonsense; don't waste your time. Then you become purified. Vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ (BG 4.10). Kṛṣṇa says...

In this way... Here it is, vītaṁ yadā manaḥ. When the mind is cleansed. This can be done, nityaṁ bhāgavata-sevayā (SB 1.2.18). Nityam. Not Bhāgavata-saptāha. The Bhāgavata-saptāha, that is a business. Real business is nityam. We don't find in the Śrīmad-Bhāgavatam by so many big, big commentators, Śrīdhara Svāmī, Jīva Gosvāmī, and Vīrarāghava Ācārya, many, many... They never recommend Bhāgavata-saptāha. I do not know wherefrom it has come. Bhāgavata says, nityaṁ bhāgavata... Why week? Every day. If it is possible, twenty-four hours. Therefore one has to retire from these family,

Conversations and Morning Walks

1973 Conversations and Morning Walks

Yes. Vīrarāghava Ācārya, Jīva Gosvāmī, Viśvanātha Cakravartī Ṭhākura. Here is the original text.
Room Conversation with Sanskrit Professor, Dr. Suneson -- September 5, 1973, Stockholm:

Prabhupāda: I am doing in my dictaphone daily one tape. One tape, about how many pages?

Pradyumna: Ten to twelve pages.

Prabhupāda: And he's editing. After typing, he edits, and then it is gone to the press. In this way, our work is going on.

Professor: Do you have the original here of the Bhāgavata Purāṇa?

Prabhupāda: Oh yes.

Professor: Could I see it? Is it any...?

Prabhupāda: Yes. This is only Fifth Canto. We have got... You can bring that book, black bound.

Pradyumna: Here's others.

Prabhupāda: Eh?

Pradyumna: Third Canto also.

Prabhupāda: Oh, here is. (break) ...eight commentaries by different ācāryas. So I read all the commentaries and give my own. In this way, we are doing. Yes.

Professor: Where do you have these eight commentaries? Are they found in this edition or...?

Prabhupāda: Yes. Vīrarāghava Ācārya, Jīva Gosvāmī, Viśvanātha Cakravartī Ṭhākura. Here is the original text, type. It is in Bengali type. (break)

Page Title:According to Viraraghava Acarya...
Compiler:Sahadeva, MadhuGopaldas
Created:18 of Jun, 2009
Totals by Section:BG=0, SB=24, CC=0, OB=0, Lec=1, Con=1, Let=0
No. of Quotes:26